Mysteries of The Messiah 6

Unit 15
The Passion Escalates

Chapter 01
The Final Discourse

15.01.00.A. JESUS LOOKS MOURNFULLY OVER THE CITY OF
JERUSALEM. Artwork by William Hole of the Royal Scottish Academy of
Art, 1876. Alone on the Mount of Olives, Jesus looks westward across the
Kidron Valley toward Jerusalem and the temple. His heart is sorrowful as He

ponders the future of His people and His nation, yet He must prepare His disciples
for the events that are about to transpire.

The time had come for the climax in the life of Jesus. The primary concern of the gospel writers
was that the world would understand the meaning of His life, and especially, the dramatic events
of the Passion Week. As previously mentioned, to these writers chronology was not as important
as the work of Jesus that was about to unfold. This section begins with John who writes the
portion of the discourse in which the major theme is the relationship of the believer with Jesus.

15.01.01 Jn. 15:1-8

IMAGERY OF VINE AND BRANCHES

1
I am the true vine, and My Father is the vineyard keeper.
2
Every branch in Me
that does not produce fruit He removes, and He prunes every branch that produces
fruit so that it will produce more fruit.
3
You are already clean because of the word I
have spoken to you.
4
Remain in Me, and I in you. Just as a branch is unable to
produce fruit by itself unless it remains on the vine, so neither can you unless you
remain in Me.
5
I am the vine;
you are the branches.
The one who remains in Me
and I in him
produces much fruit,
because you can do nothing
without Me.

6
If anyone does not remain in Me,
he is thrown aside like a branch and he withers.
They gather them, throw them into the fire, and
they are burned.
7
If you remain in Me and My words remain in you,
ask whatever you want
and it will be done for you.
8
My
Father is glorified by this: that you
produce much fruit and prove to be My disciples.

I am the true vine. Over the entrance door of the temple was a large grapevine, carved in
stone. It had been covered with gold, paid for by wealthy contributors who had their names
inscribed in the gold leaves.
1
The vine was an object of incredible beauty. However, the
aristocratic leadership of Israel had become an unfruitful vine. Their limited evangelistic efforts
did win converts, but those converts quickly became equally unfruitful. That is why Jesus
referred to Himself as the true vine.
On an interesting side note, the term vineyard keeper is better translated as gardner as it it
translated from the Greek term georgos, meaning farmer. It is God, the Farmer, who prunes
(meaning to cleanse) the vine from dead and useless branches.
2

Jesus again expressed spiritual ideas with Hebraic pictures, as in this phrase, I am the true
vine. To this day the grapevine remains a symbol of Israel as it did in the Hebrew Bible.
3
The
imagery was one in which God was the vine trunk and the Jews were the branches that received
life from that trunk. Israel had been the vine, into which all people had to connect to worship
God. But when Jesus said, I am the vine, He clearly stated that He was the only way to God
the Father and eternal life in heaven. In this profound statement, Jesus, in essence, stated that He
was God. Statements of this nature were extremely difficult for the disciples to accept and
impossible for anyone else to accept because all rabbinic teachings said that a man could not be
God nor could God be a man. In essence, they could not comprehend the deity of Jesus. This is
more than an identification symbolically with a vine, it is also a reflection of the famous I am
statements of God that were given by Moses. In essence, the seven I am statements of Johns
gospel have a double meaning.
4

1. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 25.

2. Interestingly, the Greek term georgos, is the origin of the English name George. See also Lang, Know the Words of Jesus.
295; Bailey, Jesus Through Middle Eastern Eyes. 410 n1.

3. See Ps. 80:8-16; Isa. 5:1-7; Jer. 2:21.

4. The Seven I AMs: Bread of Life (Jn. 6:35, 41, 48, 51): Light of the World (Jn. 8:12); Door of the sheep (Jn. 10:7,
9); Good Shepherd (Jn. 10:11, 14); Resurrection and the Life (Jn. 11:25); the Way, the Truth, the Life (Jn. 14:6) and the
True Vine (Jn. 15:1,5).

The prophet Isaiah revealed Gods purpose for the nation with the figurative description of a
vineyard (Isa. 5:1-7). Israel was Gods chosen vineyard. Therefore, it is only natural that Jesus
would refer to His disciples in the same motif. He told His disciples that without Him, they
could do nothing, but with Him, they could perform greater miracles than He had done. In
essence, Jesus was the vine while the apostles, disciples, and believers were the branches. They
were yoked together to produce fruit.

Every branch in Me that does not produce fruit He removes. Grapes have two kinds of
branches those that produce fruit and those that do not. The unproductive branches are pruned
back in December and January as not to drain strength from the productive branches. Pruned
branches are then used for cooking fuel.
Throw them into the fire, and they are burned. Jesus clearly spoke of eternal death for
those who refused His words and work. He is the only way, the only life, and the only truth that
leads to eternal life. There are two kinds of people Jesus was probably thinking of in this
discussion.
1. The leading Jews who who were actively opposing Him
2. Those people in the future who would claim to be His followers but their deeds will
not reflect any commitment to Him. Clearly a fruitless life leads to destruction.

You produce much fruit. This passage is not discussing evangelism, work, or other type
of service. Rather, it is a reference to the Fruit of the Spirit, as further described in Galatians
5:22-23 as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-
control (cf. Eph. 5:9; Phl. 1:11). This fruit is the major element in ones life, whereby he
becomes renewed in the image of God that was nearly destroyed at the fall of humanity in the
Garden of Eden. This fruit cannot be self-produced; it can only come from above. As the Holy
Spirit prunes the lives of the believers, new spiritual growth can come forth to produce this fruit

(cf. Jn. 15:6; 1 Cor. 3:11) and in this way the Father honored and glorified.

Jesus spoke these words as they looked upon the temple and saw the colossal golden vine and
branches that decorated the temple gates. The origin of the vine is also from Isaiah and it
became the focal point of the conversation. Josephus described the temple symbolism:

As to the holy house itself, which was placed in the midst of the inmost court, that
most sacred part of the temple, it was ascended to by twelve steps; and in front its
height and breadth were equal, and each a hundred cubits.... Its first gate was
seventy cubits high and twenty-five cubits broad, but this gate had no doors for it
represented the universal visibility of heaven, and that it cannot be excluded from
any place. Its front was covered with gold all over and through it the first part of
the house that was more inward did all of it appear; which, as it was very large, so
did all the parts about the more inward gate appear to shine to those that saw them.
But then as the entire house was divided into two parts within, it was only the first
part of it that was open to our view. Its height extended all along to ninety cubits in
height, and its length was fifty cubits, and its breadth twenty. But that gate which
was at this end of the first part of the house was, as we have already observed, all
covered with gold, as was its whole wall about it. It had also golden vines above it
from which clusters of grapes hung as tall as a mans height; but then this house, as
it was divided into two parts: the inner part was lower than the appearance of the
outer, and had golden doors of twenty-five cubits altitude, and six in breadth. But
before these doors there was a veil of equal largeness with the doors. It was a
Babylonian curtain embroidered with blue and fine linen, and scarlet, and purple,
and of a contexture that was truly wonderful. Nor was this mixture of colors without
its mystical interpretation but was a kind of image of the universe. For by the
scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by
the blue the air, and by the purple the sea; two of them having their colors this
foundation of this resemblance. But the fine flax and the purple have their own
origin for that foundation, the earth producing the one and the sea the other. This
curtain had also embroidered upon it all that was mystical in the heavens, excepting
that of the twelve signs representing living creatures.
5

Josephus, War 5.5.4

5. The twelve signs represent the signs of the Zodiac.

15.01.01.A. RELIEF CARVING OF VINE AND BRANCHES. Vine and
branches has long been an icon for Israel, as well as a promise of prosperity by
God. This carved stone door header of a home was found near Capernaum.
Photograph by the author.

In another book, the first century historian said these words concerning the decorative vines:

The temple had doors also at the entrance, and lintels over them, of the same height
as the temple itself. They were adorned with embroidered veils, with their flowers
of purple, and pillars interwoven: and over these, but under the crown-work, was
spread out a golden vine, with its branches hanging down from a great height, the
largeness and fine workmanship of which was a surprising sight to the spectators, to
see what vast materials there were and with what great skill the workmanship was
done.

Josephus, Antiquities. 15.11.3

The faithful rabbis, who recorded the description of the temple and its services, wrote this
description:

A golden vine stood over the entrance to the Sanctuary, trained over posts; and

whosoever gave a leaf, a berry, or a cluster as a freewill offering, he brought it and
[the priests] hung it thereon.

Mishnah, Middoth 3.8

Incidentally, the crown-work was a memorial for four individuals involved with the construction
of the temple (Zech. 6:14). Every time they entered the temple they saw the vine carved in its
gates, the symbol of true Israel. How fitting then that Jesus said He was that vine, not only
symbolically, but also the reality of the relationship of the believer to Himself. Jesus is the source
of life for all who desire it. The Jews rejected Jesus and, as a result, when the temple was
destroyed, so too was its carved stone symbol for Israel. Today the Jew can only come to the
Father through the Son, the true Vine.

15.01.02 Jn. 15:9-17

COMMAND TO LOVE ONE ANOTHER

9
As the Father has loved Me, I have also loved you. Remain in My love.
10
If you
keep My commands you will remain in My love, just as I have kept My Fathers
commands and remain in His love.
11
I have spoken these things to you so that My joy may be in you and your joy may
be complete.
12
This is My command: Love one another as I have loved you.
13
No
one has greater love than this, that someone would lay down his life for his friends.
14
You are My friends if you do what I command you.
15
I do not call you slaves
anymore, because a slave doesnt know what his master is doing. I have called you
friends, because I have made known to you everything I have heard from My
Father.
16
You did not choose Me, but I chose you. I appointed you that you should
go out and produce fruit and that your fruit should remain, so that whatever you
ask the Father in My name, He will give you.
17
This is what I command you: Love
one another.

Evidently, many of Johns later years were spent in Ephesus, before he was banished to the
island of Patmos. While in Ephesus, even as his health began to fail in old age, he continued to
remind the believers to love one another as recorded by Jerome. John apparently thought this
was the most important teaching he could pass on to the church.

When the blessed evangelist John, the apostle, had lived in Ephesus into his extreme
old age and could hardly be carried to the meetings of the church by the disciples
anymore, and when speaking he could no longer put together many words, he would
not say anything else in the different meetings but this: Little children, love one
another! When at last the disciple and brothers present got tired of hearing the
same thing again and again, they said, Master why do you keep saying the same
thing? John replied with a saying worthy of him: Because it is the Lords
command, and it is enough if it is really done.

Jerome, Commentary on Galatians
6

I do not call you slaves anymorefriends The Hebrew word doulos is at times translated as
slave although servant is a better word. Furthermore, it is a slave or servant of the highest honor.
For example, Moses was a doulos of God (Deut. 34:5).
7
Jesus now calls His closest disciples and
other followers friends because friends have a choice to whom they give their affection and
loyalty, slaves do not. The word friends is translated from the Greek term philon, which
represents more than a passing friend; it is a dear friend, a cherished friend, as someone special
to the heart.
8
This is a unique concept in that no longer are believers servants of God, but they
hold a cherished position of being a friend of God as did Abraham (Jas. 2:23) and Moses (Ex.
33:11).

15.01.03 Jn. 15:18-16:4

JESUS WARNS OF THEIR PERSECUTION

18
If the world hates you, understand that it hated Me before it hated you.
19
If you
were of the world, the world would love you as its own. However, because you are
not of the world, but I have chosen you out of it, the world hates you.
20
Remember
the word I spoke to you: A slave is not greater than his master (Jn. 13:16). If they
persecuted Me, they will also persecute you. If they kept My word, they will also
keep yours.
21
But they will do all these things to you on account of My name,
because they dont know the One who sent Me.
22
If I had not come and spoken to

6. Thomas, The Golden Treasury of Patristic Quotations: From 50 750 A.D. 164.
7. Other examples are Joshua in Joshua 24:29, David (Ps. 89:20), the Apostle Paul (Titus 1:1), and James (Jas. 1:1).

8. Lang, Know the Words of Jesus. 229.

them, they would not have sin. Now they have no excuse for their sin.
23
The one who
hates Me also hates My Father.
24
If I had not done the works among them that no
one else has done, they would not have sin. Now they have seen and hated both Me
and My Father.
25
But this happened so that the statement written in their scripture
might be fulfilled: They hated Me for no reason (Ps. 35:19, 69:4).

26
When the Counselor comes, the One I will send to you from the Father the
Spirit of truth who proceeds from the Father He will testify about Me.
27
You also
will testify, because you have been with Me from the beginning.

1
I have told you these things to keep you from stumbling.
2
They will ban you from
the synagogues. In fact, a time is coming when anyone who kills you will think he is
offering service to God.
3
They will do these things because they havent known the
Father or Me.
4
But I have told you these things so that when their time comes you
may remember I told them to you. I didnt tell you these things from the beginning,
because I was with you.

If the world hates you. The word world, as John used it, means a human society organizing
itself without God.
9
The goals of life and worldviews of those who do not know God will always
be vastly different from those who love Him and are committed to His calling and lifestyle.

If they persecuted Me, they will also persecute you. Jesus gave clear warning that
persecution would be coming upon the disciples, instigated by the same religious leaders who
were persecuting Him. This prophecy was fulfilled as Jewish anti-Semitism rose, traditional Jews
rising up against Judeo-Christian Jews. Such hatred was usually spread in worship services, as
evidenced by the twelfth benediction of the Eighteen Benedictions that were recited in every
synagogue on Shabbath.
10
It has a pointed statement concerning heretics, including the
Nazareans, meaning those who followed Jesus of Nazareth.

Jesus warned His disciples of pending persecution. He presented four reasons why men would
hate and try to kill them.

1. Before they came to faith, the believers were a part of the world, but when they
accepted Christ, they came out of the world. For this reason they were hated (Jn. 15:19).

9. Barclay, John. 2:185.

10. Bailey, Jesus through Middle Eastern Eyes. 94, 106; See also The Eighteen Benedictions in Appendix 18.

2. Jesus has a special relationship with those who are dedicated to Him, for which they
are persecuted (Jn. 15:14, 20).

3. The world does not know the Father (Jn. 15:21) and, therefore, does not know Jesus.

4. Finally, the Word of God condemns the world, since those of the world choose not to
accept Him, and, therefore, they hate all those who did accept Him (Jn. 15:22).

If there was ever a prophetic warning that was to be fiflilled quickly, this was it. Two historians,
Suetonius and Tacitus were quick to make their comments about the so-called troublesome
Christians.

Suetonius said that the followers of Chrestus (meaning Christ) were a

A race of men who belong to a new and evil superstition.

Suetonius, Life of Claudius 25.4

In the meantime, Tacitus referred to the members of the Church as

The notoriously depraved Christians (as they had been popularly called).

Tacitus, The Annals of Imperial Rome 15.41

The reasons early Christians were persecuted were numerous. Note the following examples of
the popular myths that were said of them:

1. They were disloyal to the Roman Empire at the best and insurrectionists at worst
because they refused to claim that Caesar is Lord.

2. Christians were said to be cannibals because they continued to eat the flesh and drink
the blood of Jesus. Even though Jesus was long past crucified and buried 9and ascended),
superstitious people were easily convinced this accusation was true.

3. Since the early church had a weekly fellowship meal called the Agape (Love Feast)
and they greeted each other with a kiss of love,
11
also known as a holy kiss, believers were

11. It is called a holy kiss or kiss of love in Pauls epistles as well as in 1 Peter.

accused of practicing immorality. This was an astounding accusation in light of the
lifestyle of the pagans who who had few, if any, objections to immorality.

4. Early Christians were said to be incendiaries because they believed that when Jesus
returns He will bring fire and destruction upon the earth.

5. Christians were destructive to families, because converts to the new religion broke up
families and marriages. Of all the charges, this one was noteworthy because often
children became believers and the parents didnt; or the wife became a follower of Jesus
and the husband didnt, and therefore, left her. In essence, Jesus was right when He said
He didnt come to bring peace, but to bring the sword (Mt. 10:34).

Suetonius and Tacitus were modest in their comments about Jesus and His early believers. To
make matters worse, wherever pagans spread these accusations, the Jewish leaders in the
neighborhood confirmed the truth to ignorant listeners. At this point Jesus spoke of the Holy
Spirit who would minister to the believers during these difficult times. Jesus, who was
persecuted by a few Jewish leaders and Roman soldiers, continues to be persecuted whenever
His followers are suffering for their faith and obedience in Him.

Scripture might be fulfilled. The words law and scripture are usually a reference to the
Torah, but in this case, it is applied to the entire Hebrew Bible. It is interesting that Jesus always
referred to the Scriptures as your law, their law, or the law, but never as our law. Jesus
was the author of the law and, therefore, is not subject to it. He never disobeyed it, but came to
fulfill its intended meaning.

The Counselor ... the Father ... Me. The Trinity is clearly identified as the Holy Spirit, God
the Father, and Jesus. The Persons of the Trinity are not distinguished by their relationship to a
common essence, but by their relations of origin to the Father. There was subordination of Jesus
to the Father for the sake of His mission on the Earth, but not in terms of eternal relationship.
The ancient Hebrews spoke of God as they experienced Him as a Unity (cf. Deut. 6:4). The
church, however, experiences the Unity as a Trinity.

15.01.04 Jn. 16:5-15

THE NECESSITY OF JESUS LEAVING

5
But now I am going away to Him who sent Me, and not one of you asks Me,
Where are You going?
6
Yet, because I have spoken these things to you, sorrow has
filled your heart.
7
Nevertheless, I am telling you the truth. It is for your benefit that
I go away, because if I dont go away the Counselor will not come to you. If I go, I
will send Him to you.
8
When He comes, He will convict the world about sin,
righteousness, and judgment:
9
About sin, because they do not believe in Me;
10
about righteousness, because I am going to the Father and you will no longer see
Me;
11
and about judgment, because the ruler of this world has been judged.
12
I still have many things to tell you, but you cant bear them now.
13
When the
Spirit of truth comes, He will guide you into all the truth. For He will not speak on
His own, but He will speak whatever He hears. He will also declare to you what is to
come.
14
He will glorify Me, because He will take from what is Mine and declare it to
you.
15
Everything the Father has is Mine. This is why I told you that He
takes from what is Mine and will declare it to you.

The prophets Joel (2:28) and Ezekiel (36:27) predicted that the Holy Spirit would someday dwell
among His people. Jesus said that day was about to arrive. However, for the Spirit to come Jesus
would have to leave. It was the ministry of Jesus to reveal the Father to humanity. Now it would
be the ministry of the Holy Spirit to reveal Jesus to humanity, that they might believe and accept
Him and the Kingdom of God. Only the Spirit could do this.

He will convict the world. John used the Greek term elegchein that is frequently translated as
convict or convince. While there is no perfect translation of this Greek word, both English words
appear to present the best clarity of Johns statement.
12

The cultural meaning of righteousness has always been to hold the biblical code of ethics, such
as giving to the poor or expressing kindness, especially in situations when it would not be
expected. Righteousness (Greek dikaiosyne) is defined by a number of terms such as
uprightness, upright, just acquitted
13
or as children say in a simplified manner, as if I never
sinned. But Jesus introduced a new definition of righteousness that is to have an ongoing
relationship with God.

15.01.05 Jn. 16:16-24

12. Barclay, John. 2:191-94.

13. Brown, Righteousness, Justification. 3:352-54.

PROMISE OF JOY OUT OF SORROW
16
A little while and you will no longer see Me;
again a little while and you will see Me.
17
Therefore some of His disciples said to one another, What is this He tells us: A
little while and you will not see Me; again a little while and you will see Me; and,
because I am going to the Father ?
18
They said, What is this He is saying, A
little while? We dont know what Hes talking about!
19
Jesus knew they wanted to question Him, so He said to them, Are you asking one
another about what I said, A little while and you will not see Me; again a little while
and you will see Me?
20
I assure you:
You will weep and wail,
but the world will rejoice. You
will become sorrowful,
but your sorrow will turn to joy.
21
When a woman is in labor
she has pain because her time has come. But
when she has given birth to a child,
she no longer remembers the suffering
because of the joy that a person has been born into the world.
22
So you also have sorrow now.
But I will see you again. Your
hearts will rejoice,
and no one will rob you of your joy.
23
In that day you will not ask Me anything.
I assure you:
Anything you ask the Father
in My name,
He will give you.
24
Until now

you have asked for nothing in My
name.
Ask and you will receive,
so that your joy may be complete.

Verses 19 to 24 form a unique parable. The disciples failed to understand, but Jesus knew what
they were thinking (verse 19) and answered their thoughts. So he presented an event from daily
life to express a spiritual truth something He had done many times throughout His ministry
career. He told them that He would be dead for only a very brief time and then He would return.
They would suffer horrible grief at His death, but that deep sorrow would become overwhelming
joy at His resurrection. Just as a woman giving birth anguishes in pain, she is overwhelmed with
joy at the new life.
14
Here again, no matter how much Jesus would have explained the future;
they would have had immense difficulty understanding Him. They were trapped in thinking
about a physical land, whereas Jesus was speaking of transcending into the spiritual world and
returning.

She no longer remembers the suffering. The Greek word for suffering is thlipsis, which
would be better translated as a great anguish or a great tribulation, definitely more severe that
suffering.
15
Yet this narrative is not about the anguish or tribulation that Jesus would suffer, but
the agonies of the disciples at the end of the Passion Week. All those horrific events, however,
will seem pale in light of the coming resurrection and the future life with theHoly Spirit. Victory
is waiting for the overcomers (Jn. 16:33).

I assure you. Some translations, such as the King James Version, translate this phrase as
verily, verily or truly, truly. The meaning is to assure the listener of the certainty of the message,
as is the word amen. In fact, the word amen, often seen as truly or verily in the gospels.
16

15.01.06 Jn. 16:25-33

14. Isa. 26:17-19; 16:7-14; Hos. 13:13-14; Jn. 16:21.

15. Lang, Know the Words of Jesus. 35-36.

16. https://mail.google.com/mail/?shva=1#inbox/135861d7fcdfed9d Retrieved February 22, 2012. See also Green,
Interlinear Greek-English New Testament; Berry, Interlinear Literal Translation of the Greek New Testament; Lang, Know the Words
of Jesus. 279.

EXPLANATIONS WILL BRING UNDERSTANDING

25
I have spoken these things to you in figures of speech. A time is coming when I
will no longer speak to you in figures, but I will tell you plainly about the Father.
26
In that day you will ask in My name. I am not telling you that I will make requests
to the Father on your behalf.
27
For the Father Himself loves you, because you have
loved Me and have believed that I came from God.
28
I came from the Father and
have come into the world. Again, I am leaving the world and going to the Father.

29
Ah! His disciples said. Now Youre speaking plainly and not using any
figurative the Law.
30
Now we know that You know everything and dont need
anyone to question You. By this we believe that You came from God.
31
Jesus responded to them, Do you now believe?
32
Look: An hour is coming, and
has come, when each of you will be scattered to his own home, and you will leave Me
alone. Yet I am not alone, because the Father is with Me.
33
I have told you these
things so that in Me you may have peace. You will have suffering in this world. Be
courageous! I have conquered the world.

Jesus told them that in the near future they would understand His words, they would suffer, but
eventually have victory because He has conquered the world. Coupled with this information, He
told them they would have free access to the heavenly Father, with whom Jesus would be.
Therefore, when they prayed, they could pray directly to the Father for their needs and petitions.

You will have suffering I have conquered the world. In this passage is the same term
thlipsis, that is often translated as either suffering or troubles, although great anguish or a great
tribulation is clearly the preferred description. Jesus did not speak about the sufferings and
troubles of life that come with revolts and social upheavels that would occasionally break out.
He was speaking of the intense pressure concerning life and death situations. In that context He
said that He conquered the world, a word that comes from the Greekterm nenikeka, rooted in
nike that means victory.
17

After the tribulation experience of the crucifixion, the huge loss and sense of lostness and
lonliness of Jesus dying, then the incredible resurrection, John would write to the early believers.


He said

You have conquered them, because the One who is in you is greater than the one
who is in the world.

1 John 4:4

John went on to say that those who overcome the persecutions, temptations, and challenges of
this life, to them Jesus will give the right to enjoy the food from the tree of life that is in the
paradise of God (Rev. 2:7). Little wonder then, that the apostle Paul said that the believers are
more than conquerors (Rom. 8:37).

Throughout history, many Christians have suffered for their convictions. While the cup that Jesus took
cannot be compared to the worst of suffering by His saints, many have considered it an honor to die for
their Savior. Church tradition says that Peter believed this and when he was crucified, he asked that it be
upside down because he was not worthy of an ordinary crucifixion. Today, the connection between the
sacrament of Communion and sharing in Christs suffering is clear to those living under Islamic and
Communistic rule. As they gather to share in the Holy Rite, they also participate in His sufferings at the
hands of their oppressors. In doing so, they witness for Jesus and invite their persecutors to remember the
death of Jesus and accept the gift of eternal life that He offers.
18

15.01.07 Jn. 17:1-5

JESUS PRAYS FOR HIMSELF

1
Jesus spoke these things, looked up to heaven, and said:
Father, the hour has come.

Glorify Your Son so that the Son may glorify You,
2
for You gave Him authority over all flesh;
so He may give eternal life to all You have given Him.

18. Nettleton, The Cup of Suffering in Nigeria. 3-4. For more information on todays persecuted church see, The Voice
of the Martyrs, a ministry that aides the persecuted church through practical and spiritual assistance while leading
Christians in the free world into fellowship with them.

3
This is eternal life:
that they may know You, the only true God,
and the One You have sent Jesus Christ.

4
I have glorified You on the earth
by completing the work You gave Me to do.
5
Now, Father, glorify Me in Your presence with that glory I had with You
before the world existed.

John 17 is the high priestly prayer of Jesus. He not only prayed for Himself, His
disciples/apostles, and for His followers, but with this prayer He is seen in transition from
Prophet to Priest. Throughout His life, prayer was a necessity and He regularly withdrew to a
quiet place for private prayer (Mk. 1:35, 6:46; Lk. 5:16). Luke made notation that Jesus prayed
before every major decision or event (3:21; 6:12, 9:18, 29, 22:32, 34, 23:6). The quiet olive
orchard of the Garden of Gethsemane was only a few hundred yards from the temple and was
a favorite place where He prayed (Lk. 22:39). When Jesus prayed for Himself, He asked His
Father to Glorify your Son. It was the crescendo of His ministry to save humanity from sin. It
was for this purpose He desired to come from the beginning of the world.

15.01.08 Jn. 17:6-19

JESUS PRAYS FOR DISCIPLES

6
I have revealed Your name to the men You gave Me from the world. They were
Yours, You gave them to Me, and they have kept Your word.
7
Now they know that
all things You have given to Me are from You,
8
because the words that You gave
Me, I have given them. They have received them and have known for certain that I
came from You. They have believed that You sent Me.

9
I pray for them.
I am not praying for the world
but for those You have given Me,
because they are Yours.

10
Everything I have is Yours,
and everything You have is Mine,

and I have been glorified in them.

11
I am no longer in the world,
but they are in the world,
and I am coming to You.

Holy Father, protect them by Your name that You have given Me, so that they may
be one as We are one.
12
While I was with them, I was protecting them by Your
name that You have given Me. I guarded them and not one of them is lost, except
the son of destruction, so that the Scripture may be fulfilled.
13
Now I am coming to
You, and I speak these things in the world so that they may have My joy completed
in them.
14
I have given them Your word.

The world hated them because they are not of the world,
as I am not of the world.
15
I am not praying that You take them out of the world
but that You protect them from the evil one.
16
They are not of the world,
as I am not of the world.
17
Sanctify them by the truth;
Your word is truth.
18
As You sent Me into the world,
I also have sent them into the world.
19
I sanctify Myself for them,
so they also may be sanctified by the truth.

I have revealed Your name. The term name is not the sound or word by which one is
identified, but in the Hebrew Bible it reflects ones character. This is especially true of the name
of God, and there are more than a hundred names of God. For example Psalm 20:7 clearly
describes the trust one can place in God. Yet the name of God was deemed so sacred that it was
not mentioned. When Jews spoke of the name of God, they used a four-letter symbol called a
tetragrammaton, which was "IHWH. It represents the name Jahweh. However, in English a
common name is Jehovah, which is actually the word for Adonai, meaning Lord.
19
Only the high
priest said it once when he entered the Holy of Holies on the day of atonement.

Nonetheless, when Jesus said that He revealed the name of God, He referred to His character and
personality. It was His glory that men could see His special relationship with God, and that

19. Barclay, John. 2:209-11.

relationship was available for anyone. He prayed for His disciples, those who knew Him, and
for those who would believe in Him in the future. He prayed for two important issues concerning
them.

1. He prayed for their preservation (Jn. 17:9-15), since there would be times of extreme
difficulty and anxiety.

2. He prayed for their sanctification (Jn. 17:16-19).

I have revealed you. This phrase could also be translated to say, I have manifested your
name. In Hebrew the word name is not singular but a plural in the sense that God has many
names, each of which reveal His character. Jesus revealed God the Father by love and
compassion, as well as concern for justice. His character and personality revealed the character
and personality of God.

So that the Scripture may be fulfilled. What Scripture? At times Jesus spoke of the broad
sense of a passage rather than a specific quotation. Ironically, 2 Thessalonians 2:3 implies this,
but that passage was not written at this time. Yet this proves that the Apostle Paul has the same
thought at Jesus did at this time.
20

15.01.09 Jn. 17:20-26

JESUS PRAYS FOR BELIEVERS

20
I pray not only for these, but also for those who believe in Me through their
message.
21
May they all be one, as You, Father, are in Me and I am in You. May
they also be one in Us, so the world may believe You sent Me.

22
I have given them the glory
You have given Me.
May they be one as We are one.

23
I am in them and You are in Me.
May they be made completely one,
so the world may know You have sent Me
and have loved them as You have loved Me.

20. A partial list of other problematic passages is listed in Appendix 13.

24
Father, I desire those You have given Me to be with Me where I am. Then they
will see My glory, which You have given Me because You loved Me before the
worlds foundation.

25
Righteous Father! The world has not known You. However, I have known You,
and these have known that You sent Me.
26
I made Your name known to them and
will make it known, so the love You have loved Me with may be in them and I may
be in them.

Unit 15

Chapter 02
The Betrayal and Arrest

15.02.00.A. THE BETRAYAL OF JESUS. Artwork by William Hole of the
Royal Scottish Academy of Art, 1876. The betrayal by Judas and subsequent
arrest of Jesus took place in the quiet olive tree grove on the Mount of Olives that
was part of Gethsemane.

15.02.01 Introduction
As Jesus and His disciples were enjoying their Passover Seder in peace, fellowship, and sweet
communion, the disciples were probably wondering what events the coming days would bring.
Following this peaceful moment, they walked through the crowded city streets, through the
Eastern Gate, and across the Kidron Valley to the Mount of Olives that is today called the
Garden of Gethsemane.
21
At that time the garden was a large orchard of olive trees that may
also have had a vineyard, as was typical of olive tree orchards. It is assumed that along the small
stream of water in the Kidron Valley were cedar trees, since the terms Kidron and the brook
Kidron (literal translation of Jn. 18;1) both mean cedar from the word cedron.
22

Near the lower edge of this orchard is the Cave of Gethsemane that was large enough to contain
an olive press. Tha cave was cool during the heat of the day and was protective and private at
night. It is very probable that it was here where Jesus was arrested.
23
The name Gethsemane is
from the Hebrew and Aramaic term Gat-semani, meaning oil press. Clearly, for an area to
acquire a name as this, the Mount of Olives was probably a center for commercial olive oil
production for sale and temple use.

21. The phrase garden does not appear in the gospels except in John 18:1.

22. Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:413.

23. Taylor. The Garden of Gethsemane: Not the Place of Jesus Arrest. 32-35.

15.02.01.A. THE CAVE OF GETHSEMANE. This cave has also been known
as the Cave of Christs Teaching. Adjacent to the modern Garden of Gethsemane
is the Cave of Gethsemane. Thousands of visitors see the Garden but few are even
aware of the huge cave. Photograph by the author.

15.02.01.B. ILLUSTRATION OF A BEAM OLIVE PRESS. The method of
extracting olive oil from crushed olives was (1) to place the olives in flexible
baskets, (2) place a stone on top of the baskets as well as the beam, (3) hang stone
weights on the end of the beam to increase the pressure on the olives. Since the
Cave of Gethsemane had an olive press similar to this illustration, scholars believe
there had to be six to ten acres of olive trees on the Mount of Olives to make the
press cost-effective. Illustration by Nicholas Weaver.

In the meantime, leading Pharisees, Sadducees, Herodians, scribes, elders, the retired chief priest
and business tycoon Annas, and his conniving son-in-law Caiaphas, were all dreading the
possibility that Jesus would destroy their religious system. Most likely, this motley crew
gathered in the palace home of Caiaphas to plan a strategy to destroy their common enemy,
Jesus. Careful planning was necessary to prevent a riot by the people, because this would most
certainly have invited a crushing Roman military response. Were that to happen, the result could
be just as financially damaging as if Jesus were to become the political-messiah. Tensions were
of volcanic proportions.

Thousands of people came to Jerusalem every year for Passover and many of them slept in the
Mount of Olives orchard under the starry skies. The night was quiet, except for the crying of
many lambs that were about to be sacrificed. But while the mountains of Jerusalem were at peace
and multitudes slept, Jesus was in the midst of the turmoil of spiritual warfare. It was so intense

that prayer became agonizing. He struggled far more than did His ancestor, Jacob, whose prayer
was a type and shadow of what Jesus would endure this night.
24
For what Jesus was about to
experience was more deadly than death itself. Matthew underscored the significance of Jesus
praying when he stated that the Master had prayed three times.
25

15.02.02 Jn. 18:1; Mk. 14:32-34 (See also Lk. 22:40; Mt. 26:36-38)

THE AGONY OF GETHSEMANE

Jn.
1
After Jesus had said these things, He went out with His disciples across the
Kidron Valley, where there was a garden, and He and His disciples went into it.

Mk.
32
Then they came to a place named Gethsemane, and He told His disciples, Sit
here while I pray.
33
He took Peter, James, and John with Him, and He began to be
deeply distressed and horrified.
34
Then He said to them, My soul is swallowed up
in sorrow to the point of death. Remain here and stay awake.

Jesus was very much aware of His purpose and destiny. He would not only have to face the cruel
execution process, but, spiritually, He would die a sacrificial death for all the sins of humanity.
The thought that His crucifixion was just hours away caused profound emotional stress and
agonizing pain. As He was engulfed in prayer He perspired blood, yet remained faithful to His
purpose and destiny. Every ounce of His human nature wanted to live, while His divine nature
required He surrender His life so that mere mortals might live to escape the crushing pain.
Hence, He was obedient, not to His human will, but to Gods plan for His life, which ultimately
was His as well.

24. See Type and shadow in Appendix 26.

25. The fact that Jesus prayed three times, and that His praying is mentioned as such, is not a coincidence. To
understand the significance of words or actions repeated three times, see 04.02.02.Q4 Why did Matthew divide the list
of names into three groups?

15.02.02.A. THE GARDEN OF GETHSEMANE. The Garden at the time of
Christ was an olive orchard and considerably larger than is seen today. It covered
an estimated area of eight to ten acres, a major portion of the Mount of Olives.
These trees were probably hundreds of years old when Jerusalem was destroyed
by the Romans in A.D. 135, when all these trees were ordered to be destroyed.
However, olive trees are known for their enduring root systems and these trees
sprouted after the destruction. Photograph by the author.

Tradition indicates that He stayed at one of three places on the Mount of Olives:

1. Either with friends,

2. In the Cave of Eleona near the foot of the Mount, or

3. In another cave near the summit.
26

Since Jerusalem is at the edge of the Judean Desert where the climate is semi-arid, the caves are
generally dry all year long, as well as warm in the winter and cool in the summer. Caves were
often used as shelters for domestic animals or part of house.

26. Pixner, With Jesus in Jerusalem. 66.

Gethsemane. The name means oil press in the Aramaic, the common language of the Jewish
people.
27
Olives were picked from the trees, crushed with a giant millstone (see 11.02.05.A),
and then placed in flexible baskets. The sacks were then placed in an olive press that applied
incredible pressure, forcing the oil from the olives (see 15.02.01.B). It was in this orchard where
Jesus experienced the incredible pressure of what was before Him: the official rejection by the
Jewish leaders, the agony of the cross, the burden of taking the sins of humanity upon Himself,
and finally death itself.

The Gethsemane experience illustrates two significant points:

1. His incredible emotional agony and spiritual warfare before the actual physical torture
was implemented, and

2. His determination to obey God the Father for the salvation of humanity.

Centuries earlier, God told Moses and Joshua to establish six cities of refuge. Anyone involved
in an accidental killing could run to a city of refuge to escape blood revenge (Num. 35:6 ff.; Jos.
20), prior to trial. The priests in the cities of refuge were to be the advocates for the accused
before God and the people. Now, however, the priests were the accusers of Jesus before God
and remained hidden from the people. They did not want the populous to learn of their evil deed.
There was no city of refuge for Jesus.

My soul is swallowed up in sorrow. The word sorrow means to be pressed upon,
28
as to
emphase the extreme emotional pressure He experienced. Jesus alludes to three verses in Psalm
(42:5, 11; 43:5) thereby revealing for the first time, that these are Messianic prophecies. He did
not quote them, but to the listeners, the message would soon be understood.

27. Maier, The First Easter. 38.
28. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 23, page 16.

15.02.03 Mk. 14:35-36; Lk. 22:43-45; Mt. 26:40-41 Mount of Olives

JESUS PRAYS IN AGONY AS THE DISCIPLES SLEEP

Mk.
35
Then He went a little farther, fell to the ground, and began to pray that if it
were possible, the hour might pass from Him.
36
And He said, Abba, Father! All
things are possible for You. Take this cup away from Me. Nevertheless, not what I
will, but what You will.

Lk. [
43
Then an angel from heaven appeared to Him, strengthening Him.
44
Being in
anguish, He prayed more fervently, and His sweat became like drops of blood falling
to the ground.]
45
When He got up from prayer and came to the disciples, He found
them sleeping, exhausted from their grief.

Mt.
40
Then He came to the disciples and found them sleeping. He asked Peter, So,
couldnt you stay awake with Me one hour?
41
Stay awake and pray, so that you
wont enter into temptation. The spirit is willing, but the flesh is weak.

In this first of three prayers, Jesus simply unburdened His heart to His Father. He understood
what He was about to face, but the disciples seemed to be failing continuously. It is not only
significant that Jesus prayed three times, but also that it was recorded three times. When a word,
phrase, or event is recorded three times, it is a Hebraic method of underlining its significance.

Abba, Father. This Aramaic word for father is equivalent to the English word daddy. It is
reflective of an affectionate loving relationship.
29
With this use (cf. Gal. 4:6; Rom. 8:15)
believers can come to the Father God and call Him Daddy. This is the name used by a child
for his earthly father. There is no evidence in rabbinic writings that the Jews ever addressed God
with this term of endearment it was a new revelation for the disciples.
30

This cup. Jesus understood the price He would have to pay for those whom He loved. It is
difficult to understand the enormous courage it took for Jesus to walk toward His death, not to
mention the incredible suffering and shame He endured. He clearly understood what was before
Him, which underscores the significance of His courage. There are two significant elements to

29. Neusner and Green, Dictionary of Judaism. 2.
30. Martin, Worship in the Early Church. 35; Barclay, Matthew. 2:349.

the cup:

1. The cup represents all the pain, bitterness, and sins of humanity for which He would be
the sacrificial lamb, and therefore die in the place of those who place their faith and trust
in Him.

2. The cup represents the wrath of God upon sin, so it would be upon Jesus and not on
those who faithfully obey and trust Him.

Jesus wanted both the hour (Mk. 14:35) and the cup (Mk. 14:36) to pass. For a fleeting moment
He wanted to escape the agony of the cross, but this thought evaporated, for it could not be
avoided. The Fathers will had to be completed and Jesus was faithful to accomplish it. The
temptation here was greater than anything He had ever experienced. Some scholars believe the
cup is an allusion to the third cup of the Passover, which was a cup of redemption, salvation, life,
and covenant. Others say the cup is symbolic of the divine wrath that Jesus would bear for the
sins of others.
31
The phrase also reflects Satans temptation to prevent Jesus from fulfilling His
mission.

Being in anguish. The aorist participle suggest that this agony was one growing in
intensity.
32
This was common for those dying on a cross. Luke used the word agony in 22:44,
meaning conflict.
33

His sweat became like drops of blood falling to the ground. This rare phenomenon occurs
when someone is under extreme stress and blood capillaries in the sweat ducts burst. Blood is

31. See also references in Ps. 11:6; 75:8; Is. 51:17, 22; Jer. 49:12; Rev. 14:10; 16:19; 17:4.

32. Vincent, Word Studies in the New Testament. 1:425.


then mixed with the perspiration and is known in modern Greek medical term as hematidrosis.
34

The heavy fluid loss coupled with the lack of sleep, the emotional and physical fatigue, began the
dehydration process that would culminate with His death on the cross.
35

Nineteenth century critics have long said this would be impossible, yet human history records
such rare events. However, church history records that this medical condition occurred again in
the sixteenth century when the French King sentenced two men to their deaths. Saint
Bartholomew and the other person, both of whom were accused of being a thieves, sweated
drops of blood before being executed by the papal court of justice.
36

As the Son of God, Satan could not touch Him. But as the Son of Man, Jesus was in a fierce
battle and this was to be Satans last onslaught against Him. Jesus did not fear death on the cross;
He feared that He might not succeed as the Son of Man. While He understood that His sacrifice
would be for all the sins of humanity, He also understood that He was capable of failing.

He found them asleep Jesus did not find just one or two of His disciples asleep, but all of
them. This was a huge failure on their part, even if they were exhausted. The code of conduct
between a disciple and his rabbi was that the disciple cared for and protected their rabbi. A rabbi
was considered to be closer than ones father. All twelve failed miserably at a very basic code of
conduct, for which there is no parallel in todays Western culture. They had been told several
times of the events that were about to unfold, but failed to understand. Now, when Jesus needed
them most, they failed and He was all alone. They were nearby physically, but distant
emotionally and spiritually.

15.02.04 Mt. 26:42

34. Edwards, Gabel, and Hosmer. On the Physical Death of Jesus Christ. 1456; Fruchtenbaum, The Jewish Foundation of
the Life of Messiah: Instructors Manual. Class 23, page 16. Lang, Know the Words of Jesus. 364.

35. Dauer, How Jesus Died: The Final 18 Hours. (Video).

36. Major, Manson, and Wright, The Mission and Message of Jesus. 288.

JESUS PRAYS A SECOND TIME

42
Again, a second time, He went away and prayed, My Father, if this cannot pass
unless I drink it, Your will be done.

Again they failed! It was as if they didnt even care! It is difficult to comprehend that they
would fall asleep at such a desperate time as this. It reveals their complete lack of understanding
of the struggles Jesus was experiencing. Certainly, the expectations of the crowds and the
excitement of the Passover would have encouraged them to stay awake. Then, possibly for these
same reasons, they were exhausted. Previously when Jesus asked them to stay awake to
experience the Transfiguration (Mt. 17), they had fallen asleep then, as well (Lk. 9:32).

15.02.05 Mt. 26:43-46 (See also Mk. 14:40-42)

JESUS PRAYS A THIRD TIME

43
And He came again and found them sleeping, because they could not keep their
eyes open.
44
After leaving them, He went away again and prayed a third time, saying the same
thing once more.
45
Then He came to the disciples and said to them, Are you still
sleeping and resting? Look, the time is near. The Son of Man is being betrayed into
the hands of sinners.
46
Get up; lets go! See, My betrayer is near.

The issue is not that they fell asleep again, but that they did so three times. Essentially, the
number three indicates that they emphatically said they didnt care to understand the struggle
Jesus was enduring.

Just as Elijah had done centuries earlier (1 Kg. 17:21) and Paul would do later (2 Cor. 12:8),
Jesus prayed a third time. The Gethsemane experience was the preparation for Calvary, but
before He could yield His body as a sacrifice for sin on the cross, He had to yield His will and
desire to the Father. Only then was He ready to die. While the shed blood, death, and
resurrection of Jesus is the salvation for those who believe, the agony of Gethsemane is often
overlooked. These events, including the last Passover Seder, should be seen as a single event.

15.02.06 Jn. 18:2-3; Mk. 14:43-44; Lk. 22:47-48; Mk. 14:45 (See also Mt. 26:47-50a)

JUDAS BETRAYS JESUS

Jn.
2
Judas, who betrayed Him, also knew the place, because Jesus often met there
with His disciples.
3
So Judas took a company of soldiers and some temple police
from the chief priests and the Pharisees and came there with lanterns, torches, and
weapons.

Mk.
43
While He was still speaking, Judas, one of the Twelve, suddenly arrived. With
him was a mob, with swords and clubs, from the chief priests, the scribes, and the
elders.
44
His betrayer had given them a signal. The One I kiss, he said, Hes the
One; arrest Him and take Him away under guard.

Lk.
47
While He was still speaking, suddenly a mob was there, and one of the Twelve
named Judas was leading them. He came near Jesus to kiss Him,
48
but Jesus said to
him, Judas, are you betraying the Son of Man with a kiss?

Mk.
45
So when he came, he went right up to Him and said, Rabbi! and kissed
Him.

A company of soldiers ... temple police from the chief priests and the Pharisees While
John did not make a distinctive identification of the soldiers, it is almost certain that he was
speaking here of Roman and temple soldiers. The chief priests called in the sagan, a deputy or
captain of the temple, who in turn brought forth every available temple soldier to arrest Jesus.
37

This is also an indicator that the upcoming trial was a conspiracy, with the full knowledge of
Pilate, who would have been the only individual who could have authorized a Roman guard to
go with the Sadducees to arrest Jesus.

A company or detachment consisted of 200 to 600 men, depending on the interpretation of the
word detachment in Greek is speira, meaning a detachment of Roman soldiers.
38
The temple
police, or huperetas, had limited authority outside the temple, but moved Jesus within the temple

37. Lang, Know the Words of Jesus. 367-68; Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica.
3:415.


where the Roman soldiers could not enter.
39
The passage implies that Pilate was awake and
waiting for Jesus to be brought to him, as only Pilate had the authority to send a detachment of
soldiers. Furthermore, Pilate was not permitted to send soldiers to arrest anyone, unless there was
a charge made against that person. Clearly, Caiaphas was at work behind the scenes to insure all
requirements for a Roman trial were met, as both Roman soldiers and temple guards came to
arrest Jesus. No priest could walk in this area, especially at night, because the area was filled
with tombs and it was believed that walking over one, would cause defilement and prevent
service in the temple.

The Sadducees and Pharisees were passionately concerned about the reaction of the public to
their plans, once these became known. Likewise, they were fearful that Jesus might use His
incredible power against them. Hence, they came to the Garden of Gethsemane with a
detachment of soldiers. When Jesus realized they were coming, He could have slipped away as
He had done in Nazareth. But He didnt. Yet in light of all the miracles everyone one had seen
Jesus perform, amazingly, the religious leaders believed their soldiers could overpower Him. But
maybe there were other reasons for the all those soldiers and two possibilities are as follows:

1. That the leaders feared Jesus might join the Zealots and attempt an overthrow of
Roman domination, or

2. The greater possibility was that the massive crowds would awaken and come to the
defense of Jesus and the disciples. The popularity of Jesus was still at fever pitch.

The Sadducees and leading Pharisees were aware that a revolt was highly possible. In this
assessment they were, in fact, accurate, but the fact that Pilate could find no fault in Jesus caught
them completely by surprise. Pilate had a devotion for doing whatever pleased himself, with little
or no regard to anyone else, and especially the Jews. This is clearly evident in a letter written by
Philo around the year A.D. 41. Philo, discussing the attempted placement of a statue of Gaius
Caligula in the temple, inserted a description of Pilate. He said that,


[Pilate used] briberies, insults, robberies, outrages, wanton injuries, constantly
repeated executions without trial, ceaseless and supremely grievous cruelty.

Philo, Embassy to Gaius 302

However, the long arm of Roman justice eventually caught up with Pilate. Shortly after the
crucifixion of Jesus, Rome became uneasy with the job performances of both Caiaphas and
Pilate. The corruption and cruelty of these two men became more than the Emperor Gaius and
Roman Senate could tolerate. So sometime around late A.D. 36, according to Josephus,

[The Syrian governor, Vitellius] ordered Pilate to return to Rome to give the
emperor his account of the matters with which he was charged
40

[and] he removed from his sacred office the high priest Joseph, surnamed Caiaphas,
and appointed in his stead Jonathan, son of Ananus the high priest.
41

Josephus, Antiquities 18.4.2, 3

By the summer of A.D. 37, both men were removed from office. Nonetheless, that fact that
Pilate was one of the most corrupt and cruel procurators Israel ever had, it is incredible that a
monarch of such depraved character had to admit that he could find no fault in Jesus.
42
Both
gospel writers noted the triadic insistence for two reasons:

1. Pilate really did come before the crowd and declare Jesus was innocent and,

2. The triadic structure which Pilate gave, communicated to the Jewish people that this
was
the most emphatic insistence that he could give to declare innocence of Jesus.

Came there with lanterns, torches, and weapons. Few passages of the gospels reveal the
fear the leading Pharisees and Sadducees had, better than these. Everyone was well away of the
character of Jesus and His disciples, so why were weapons needed? They werent. Yet those

40. Judea and all the Jewish lands controlled by Pilate, Herod Philip, and Herod Antipas, were part of the larger district
of Syria, of which the capital was Damascus. Therefore, Pilate reported to Vitellius, governor of Syria, who reported to
Emperor Gaius.

41. Ananus held the title of high priest even though he was retired and no longer functioned in that office. It was a title
of honor that was held throughout life.

42. Lk. 23:4; 13-16; 22; Jn. 18:38b; 19:4; 19:6.

who travailed in fear and evil did not take any chances and came fully armed.

Also, notice that they came with lanterns and torches. Passover is celebrated only when there is a
bright full moon and when the rainy season is over. Therefore the sky is always bright and clear
in Jerusalem on Passover. This writer has often enjoyed full moon evenings when it was bright
enough to walk outside without a flashlight. After twenty minutes outside in the dark, the eyes
adjust to the moonlight. No doubt lanterns and torches were brought because they believed Jesus
and the disciples might be hiding in a cave. Whatever the reason, they were absolutely
determined to rid themselves of Jesus even if it meant bringing along equipment and troops that
were not needed.

The One I kiss. To give a kiss on the cheek was, and continues to be, a common greeting in
many Middle Eastern countries. It is called a holy kiss or kiss of love in Pauls epistles as
well as in 1 Peter.

15.02.06.Q1 Why was Judas needed to betray Jesus?

Essentially, this is a double question: Why would he want to betray Him and why was he needed
to betray Him. The possible reasons are as follows:
43

1. Judas may have become disillusioned with Him as the messiah, since Jesus was
obviously not the expected military-messiah who would overthrow the Romans.
Ironically, if the Jews would have accepted Jesus as their Messiah, then the one-world
government of the Romans would have been overthrown. However, when He returns, the
revived Roman Empire will be overthrown.

2. Judas had witnessed the many miracles Jesus performed and would never have thought
that the real Messiah would die on a Roman cross. This would be especially true, since it
was well known that anyone who died on a tree was cursed.

3. The Jewish leaders knew where Jesus was and they certainly knew what He looked
like. Jesus and the disciples had been plagued with a host of temple and Herodian spies
for three years. Judas was needed because according to Jewish law, the Jews could not
have a court session without a witness who clearly identified the accused criminal.
Although the Sanhedrin broke so many rules of jurisprudence; they chose to keep this

43. See also 15.03.12.Q3 Why did Jesus choose Judas for a disciple?

one.

4. As previously stated, under Roman law, Pilate could not send out a Roman cohort to
arrest anyone unless

a. Someone first appeared before a Roman governor to state that a crime was
committed that was punishable under Roman law. That someone was Judas.

b. That same person would then serve as the prosecutors key witness of the
crime. By that time Judas had committed suicide, but the Sadducees had the
wheels of injustice in motion to have Jesus crucified.

Judas was very much aware that the Jews had no legal authority to impose capital
punishment, so if Jesus was going to die, it would be at the hands of the Romans. His
betrayal confirmed by the arresting Roman soldiers would have met the requirements of
the law.

Nonetheless, it is unknown if the initial suggestion of becoming a traitor came from Judas or the
religious leaders, but he eventually went to the chief priests and requested betrayal money (Mt.
26:14-15). Most certainly, there were many questions concerning his motive that will never be
answered. The irony is that he was ever asked to testify against Jesus in either the Jewish or
Roman trials.

The Romans maintained a cohort of soldiers
44
in the Antonia Fortress to quell any possible civil
unrest or capture any Zealot who claimed to be the messiah. But for someone as significant as
Jesus, Caiaphas and other Sadducees called upon their own temple guards, in addition to the
Roman soldiers. This Roman cohort was not led by a centurion, but by Chiliarch (Jn. 18:12),
who was one of the six tribunes attached to the Tenth Legion.
45
Hence, his high official position
gave the Sanhedrin more clout for an arrest, a speedy trial, conviction, and execution. It is
interesting that no charge was ever spoken against Him at the time of His arrest.

The fact that Jesus was betrayed by His own disciple is indicative that there was a conspiracy to
have Him put to death. Judas was paid thirty pieces of silver, the same price of a common slave.
A piece of silver was the term used for the Roman coin known as a denarius, considered to be

44. A cohort at full strength consisted of 600 soldiers, although the word was also used for a maniple, that is a
detachment of 200 soldiers. Some scholars believe there was more than a single cohort stationed in Jerusalem on high
holy days such as Passover. See Harrison, A Short Life of Christ. 199.

45. Edersheim, The Life and Times of Jesus the Messiah. 848.

the average daily salary of a common laborer. While this was not an outstanding amount of
money, it had significant purchasing power.
46

It should be noted that the high priests and Romans were so closely aligned in their control of the
Jews that priestly garments for temple worship were secured in the adjacent Antonia Fortress,
not in the temple. Josephus commented the following concerning the vestment storage,

... At the command of the Emperor ... they should lay up the long garment and the
sacred vestment, which it is customary for nobody but the high priests to wear, in
the tower of Antonia, that it might be under the power of the Romans, as it had been
formerly.

Josephus, Antiquities 20.1.1

This significance of the garment storage is that this is clear evidence of the close relationship the
Sadducees had with the Romans. So clearly, when Judas put his plan into action, it took only
moments for the Sadducees to gather some Roman soldiers, and along with the temple security,
they went to capture Jesus.

Are you going to betray the Son of Man with a kiss? The betrayal becomes more
significant when the Greeks word for kiss is examined. The normal Greek word is philein, but
Matthew used the word kataphilein, which means to kiss repeatedly and fervently as with deep
affection.
47
It is the same word used of the tender caress of the Lords feet by the woman in the
Pharisees house (Lk. 7:38), of the father who kissed his prodigal son (Lk. 15:20), and the
farewell kiss the elders of Ephesus gave to the apostle Paul when he left them (Acts 20:37).
When Jesus called Judas friend, He did not use the usual term philos, meaning friend, but
Jesus referred to him as a comrade or companion, with the Greek word hetairos.
48

A kiss on the cheek was a sign of the discipleship a man had with his mentor and rabbi. It was
the symbol of the highest degree of devotion and trust. As such, when Judas approached Jesus,
he placed both hands on the shoulders of Jesus. Therefore, the kiss of Judas was not an ordinary
greeting between to friends who have not seen each other for a time, but a kiss of betrayal of the
highest order that, in todays Western culture, has no equal.
49
When Jesus asked the question,

46. Packer and Tenney, Illustrated Manners. 333.
47. Barclay, Matthew. 2:290; Lang, Know the Words of Jesus. 367.


49. Barclay, Luke. 273.

He extended love to him that he might repent.
50

15.02.07 Jn. 18:4-9

DISCIPLES SAFETY INSURED

4
Then Jesus, knowing everything that was about to happen to Him, went out and
said to them, Who is it youre looking for?
5
Jesus the Nazarene, they answered.
I am He, Jesus told them.
Judas, who betrayed Him, was also standing with them.
6
When He told them, I am
He, they stepped back and fell to the ground.
7
Then He asked them again, Who is it youre looking for?
Jesus the Nazarene, they said.
8
I told you I am He, Jesus replied. So if youre looking for Me, let these men go.
9
This was to fulfill the words He had said: I have not lost one of those You have
given Me (John 6:39).

Who is it youre looking for? This brief, but interesting, question had a specific purpose. By
their answer, Jesus of Nazareth, Jesus assured His disciples that they would not become
victims of the coming cruelty. It also made everyone witness the betrayal and arrest. So
important was this issue that the question was repeated.

15.02.08 Mk. 14:46; Lk. 22:49; Jn. 18:10-11; Mt. 26:52-54; Lk. 22:51; (Mk. 14:47)

PETER CUTS OFF THE SERVANTS EAR

50. The kiss of betrayal was known not only among the Jewish people or elsewhere in the ancient Middle East. See Gen.
27:26ff; 2 Sam. 15:5; Prov. 7:13; 27:6.

Mk.
46
Then they took hold of Him and arrested Him.

Lk.
49
When those around Him saw what was going to happen, they asked, Lord,
should we strike with the sword?

Jn.
10
Then Simon Peter, who had a sword, drew it, struck the high priests slave,
and cut off his right ear. (The slaves name was Malchus.)

Mt.
52
Then Jesus told him, Put your sword back in its place because all who take
up a sword will perish by a sword.
53
Or do you think that I cannot call on My
Father, and He will provide Me at once with more than 12 legions of angels?
54
How,
then, would the Scriptures be fulfilled that say it must happen this way?

Lk.
51
But Jesus responded, No more of this! And touching his ear, He healed him.

15.02.08.Q1 Was it Peters intention to cut off the servants head?

The passage reads, Then Simon Peter cut off his right ear. Was this a sign of the
rebellion that the Sanhedrin, Pilate, and the soldiers feared? Absolutely not! Had that been the
case, the disciples would have been slaughtered immediately, along with Jesus. The Romans and
Sadducees had absolutely no compassion for anyone who might stir a rebellion. The healing
saved the life of Peter, who, at that moment, was not a highly favored Jew in the eyes of the
arresting cohort.

Had Jesus ridden into Jerusalem on a horse, or if they sang nationalistic songs such as A Psalm of
Solomon, with Song, the King, which had phrases like destroy the unrighteous rulers and
drive out the sinners. Then Jesus and all of His disciples would have been immediately killed.
But for more than three years Romans, Hellenistic Jews, Herodians, and the Jewish leaders had
been carefully watching Jesus and the huge crowds that followed Him. He never hinted at a
nationalistic word.

However, if it was not Peters intention to kill Malchus, what was his intention? Malchus was
not an ordinary temple servant, but chief assistant of Caiaphas, the official position known as the

segan hacohaneem.
51
Since John was an acquaintance of the family of Caiaphas, he would have
known the name of the servant. Malchus, most likely, did not lose his entire ear, but only a small
portion, such as his ear lobe, because that injury would have had two results:

1. It would have caused great shame for the temple administrator.

2. More importantly, the injury would have disqualified him from any temple service
(Lev. 21:18-21). No one with a physical handicap or imperfection was permitted to enter
the temple area.

Peter was not the first to have vented his righteous anger in this manner. He merely acted out a
cultural custom. Josephus preserved a similar account that occurred during the early reign of
Herod the Great, when Hyrcanus II desired to become the high priest in Jerusalem, against the
wishes of one called Antigonus:

Antigonus himself also bit off Hyrcanuss ears with his own teeth, as he fell down
upon his knees to him so that he might never be able, upon any mutation of affairs,
to take the high priesthood again; for the high priests that officiated were to be
complete and without blemish.

Josephus, Wars. 1.13.9

Malchus. Malchus was a personal servant of the high priest, Caiaphas. He name was derived
from the Hebrew word melech, meaning king. The event is quite interesting, as the servant
king was pierced and healed by the Servant King who died and then was pierced.

Furthermore, just as Israel had rejected Jesus, they no longer desired to hear Him, they had their
hearing, or ears cut off. As such Malchus, a king of the high priest who was responsible for
leading the charge to have Jesus crucified, was symbolic of national Israel. At times, even the
smallest events in the life of Jesus, have incredible depth of meaning.

All who take up a sword will perish by a sword. This proverb is hardly a call to pacifism
since Jesus told Peter to place the sword back into its sheath. He did not rebuke Peter or any
other disciple for having one, nor did He tell them to get rid of their swords. Men commonly
carried them for protection from bandits and wild animals because both were very common (see
05.02.04.D and 05.02.04.E). Short swords were essentially long knives used to prepare meals,

51. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 25; Lang, Know the Words of Jesus. 368.

cut firewood, and a variety of other household tasks. Concerning wild animals, the Oral Law
stated that,

The wolf, the lion, the bear, the leopard, the panther, and the serpent rank as an
attested danger.

Mishnah, Baba Kamma 1.4

Another interpretation of this event is that, since Peter and John had been sent to prepare the
Passover sacrifice, they naturally would have had two ceremonial swords for cutting the
Passover lamb. At this time, they still had these in their possession.
52

12 legions of angels. The number of soldiers in a Roman legion varied throughout history, but
at this time, it consisted of approximately 6,000 men. This underscores the point that Jesus laid
down His life, no one took it or killed Him without His permission.

Would the Scriptures be fulfilled. What Scriptures? And what was the prophecy? Twice
Jesus made a reference to prophetic Scriptures being fulfilled (verses 54 and 56). The answer
may lie in Zechariah 13:7, but in all probability Jesus made a reference to the overall tone of
prophetic Scripture rather than a specific verse.
53

And touching his ear, He healed him. Jesus healed the ear of the servant of the high priest.
In doing so, Jesus restored him to his position in the temple because anyone with a physical
handicap was not permitted to enter the temple, much less serve there. There can be no question
that this report reached Caiaphas, who would soon be the primary individual responsible for the
crucifixion of Jesus.

15.02.09 Lk. 22:52-53; Jn. 18:12; Mt. 26:56b; Mk. 14:51-52

JESUS CHIDES ARREST

Lk.
52
Then Jesus said to the chief priests, temple police, and the elders who had
come for Him, Have you come out with swords and clubs as if I were a criminal?
53
Every day while I was with you in the temple complex, you never laid a hand on
Me. But this is your hourand the dominion of darkness.

52. Pentecost, The Words and Works of Jesus Christ. 432.
53. A partial list of other problematic passages is listed in Appendix 13.

Jn.
12
Then the company of soldiers, the commander, and the Jewish temple police
arrested Jesus and tied Him up.

Mt.
56b
Then all the disciples deserted Him and ran away.

Mk.
51
Now a certain young man, having a linen cloth wrapped around his naked
body, was following Him. They caught hold of him,
52
but he left the linen cloth
behind and ran away naked.

The chief priests. It appears that the leading Pharisees handed the issues of Jesus over to
them because there is no mention of them in connection to His arrest, the six trials, and the
crucifixion. From this point on, they are out of the biblical record and the Sadducees apparently
took control of the crucifixion process.

The complete absence of the Pharisees is altogether highly probable according to Josephus, who
recorded a previous historic event that seems similar to this account. As the story goes,
evidently, Jonathan, a member of the Sadducees, desired to punish a certain Eleazar with capital
punishment, the Pharisees extended mercy and chose a lesser punishment. According to
Josephus, the discussion concluded as follows:

So the Pharisees made answer, that he deserved stripes and bonds (scourging and
chained to prison columns) but that it did not seem right to punish reproaches with
death; and indeed the Pharisees, even upon other occasions, are not apt to be severe
in punishments.


The Sadducees, on the other hand, were known for their stern and heartless cruelty, even toward
their own peers who served as priests. These elitists were so bad, that shortly before the
destruction of the temple; they stole the tithes that were reserved for the other priests, thereby
forcing them into starvation. Josephus recorded the horrific account.

About this time king Agrippa gave the high priesthood to Ishmael, who was the son
of Fabi. And now there arose a sedition between the high priests and the principal
men of the multitude of Jerusalem.... And such was the impudence and boldness
that had seized on the high priests, that they had the hardness to send their servants

into the threshing floors to take away those tithes that were due to the priests,
insomuch that it so fell out that the poorer sort of priests died of want. To this
degree did the violence of the seditious prevail over all right and justice.


However, the greatest probability for the reason that the leading Pharisees are not mentioned
after this event is that they were not permitted to vote in capital cases. The Mishnah preserves
this portion of the Oral Law:

In non-capital cases concerning uncleanness and cleanness (the judges declare their
opinion) beginning with the eldest, but in capital cases they begin from (them that
sit at) the side. All (of the family stocks) are qualified to try non-capital cases; but all
are not qualified to try capital cases, but only priests, Levites, and Israelites that
may give (their daughters) in marriage into the priestly stock.

Mishnah, Sanhedrin 4.2
54

As much as the Pharisees had planned to kill Jesus, when the hour came to do the act they were
forced to allow the Sadducees to act out the intentions of their heart. They might have been
before Pilate shouting, Crucify him, crucify him, and felt innocent about it, since they were not
physically involved in His death or judicially involved. In their way of thinking, they were
therefore, innocent, since murder to them was not a condition of the heart, but only a completed
action.

Throughout the centuries, the Pharisees have been accused of the crucifixion of Jesus. Clearly,
they plotted His death numerous times, yet, from the time His arrest, trial, condemnat ion, and
crucifixion, they appear to be nowhere in the gospel narratives. They vanished from the pen of
the gospel writers to be replaced by the Sadducees, scribes, and elders. Could it be that they

54. Parenthesis by Danby, 387.

coveted His death, but feared the actual execution of a man who did good and performed
miracles? In comparison with other judicial decisions by the Pharisees and Sadducees, the
Pharisees often demonstrated more compassion than did their rivals. While the Pharisees most
certainly desired to rid themselves of Jesus, they did not want to be directly involved with His
execution. As strange as it seems, this was consistent with their legalistic thinking. They
believed that if they were not physically involved in His death, they were not guilty of any sin,
regardless of their attitudes.

Amazingly, while Jesus was taken through the Jewish and Roman courts, the disciples were
never taken into custody. It is a mystery that not a single one of them was asked to come
forward and testify on behalf or against Jesus; neither were they accused of being co-
conspirators. If the Romans would have had the slightest thought that Jesus was a political
revolutionary, He and all the disciples would have been slaughtered immediately. But they
remained in relative safety and were not even asked to appear in court.

Have you come out with swords and clubs as if I were a criminal? Some translations read,
Am I leading a rebellion? The implication of the political background is that criminals were
generally also revolutionaries, because they supported themselves by criminal activities. There
were thirteen rebellions between the time when Pompey entered Jerusalem in 63 B.C., and when
the temple was destroyed in A.D. 70. But on this evening, the Romans were not worried about
any attempt by Jesus to overthrow them. The Herodian spies kept Herod Antipas and Pilate well
informed of their activities. As previously stated, Jesus was so extremely popular (Mk. 12:37)
that they continued to fear an uprising would occur if His arrest became public knowledge.
Hence, the soldiers were sent as an additional measure of security and insure the peace.

Every day I was with you in the temple complex. Jesus emphatically stated that He was
teaching daily in the temple courts. It was the custom of the day for rabbis and sages to teach in
this manner throughout the temple courts or on the Southern Steps. Jesus said that He was
simply following the custom of His peers; He did absolutely nothing unusual or His enemies
could have challenged Him in broad daylight. Instead, they chose to do their evil work in the
darkness of night.

Jesus remained extremely popular with the crowds throughout the Passion Week. The reason He
was not arrested in the temple courts is that the masses would have revolted against the arresting
forces. Those who claim that all the people turned against Jesus have failed to provide any type
of evidence or suggestion as to why thousands of people, who loved Jesus, would have suddenly
turned against Him.

A linen cloth. Some scholars believe the word linen is a derivation from Indian. India was the
primary source for the finest fabrics. Furthermore, it is believed that Indian cloth was used to
wrap dead bodies and possibly the body of Jesus as well.
55

A certain young man ran away naked. Nearly all commentators agree that this young
man was none other than John Mark, who in later years would write one of the gospels. The
arrest of Jesus not only frightened all the disciples, but also John Mark. Evidently someone tried
to capture him, and he slipped out of his outer garment in order to escape.
For centuries both men and women have been wearing loose fitting garments, without belts, as
these are most comfortable in the hot climate. Belts were worn during any physical activity to
keep the garment from reaching the ground or to just to elevate it a bit to permit better movement
of the feet. If someone got a hold of John Mark, he no doubt quickly slipped out of his outer
garment and ran incredibly fast.
To be without the outer garment was deemed naked.
56
The English word naked is translated
from the Greek root word dyo. It is closely linked with gymnotes. To have been naked is to have
been completely naked, without an outer garment but wearing loin cloth, or poorly dressed.
57
On
a sidenote, military definition of naked was to be without armor, not without clothing.
58
The
disciples knew all too well that the arrest of a leader usually meant imprisonment, slavery, or
possibly execution for everyone affiliated with him. John Mark was not about to take any
chances.

55. See also Mt. 27:59; Mk. 15:46; Lk. 23:53; Vincent, Word Studies in the New Testament. 1:228.


57. Weigelt, Clothe, Naked, Dress, Garment, Cloth. 1:312, 315.

58. Josephus, Antiquities. 8.14.2

15.02.09.A. AN OLD ILLUSTRATION OF TWO MEN FISHING
NAKED. Fishing naked did not mean fishing without any clothing, but
fishing in what would today be known as underwear or small a swim suit.
Since fishing was done at night in the middle of the Sea, it was not an issue.
Furthermore, hauling fishing nets into a boat usually meant the fishermen got
rather wet.

15.02.09.Q1 Concerning Mark 14:52, was a certain young man who ran away really naked?

Since the biblical text clearly states that this was the case, there is little reason to question the
matter. However, this account is an excellent example of the differences between first century
Jewish writings and modern Western thinking. However, before explaining the differences, the
book of Isaiah describes an Old Testament prophet who preached naked.

In the year that the chief commander, sent by Sargon king of Assyria, came to
Ashdod and attacked and captured it
2
during that time the LORD had spoken
through Isaiah son of Amoz, saying, Go, take off your sackcloth and remove the
sandals from your feet, and he did so, going naked and barefoot
3
the LORD said,

As My servant Isaiah has gone naked and barefoot three years as a sign and omen
against Egypt and Cush,
4
so the king of Assyria will lead the captives of Egypt and
the exiles of Cush, young and old alike, naked and barefoot, with bared buttocks
to Egypts shame.
5
Those who made Cush their hope and Egypt their boast will
be dismayed and ashamed.
6
And the inhabitants of this coastland will say on that
day, Look, this is what has happened to those we relied on and fled to for help to
rescue us from the king of Assyria! Now, how will we escape?

Isaiah 20:1-6

Modesty in the ancient Jewish world was of great importance. When the Greeks and Romans
controlled Judaea, the Jewish people were horrified with the immodesty of their Gentile
overlords and neighbors. That is one reason they called Gentiles dogs.

A persons garments always consisted of an under layer and outer or upper layer. When the outer
layer was removed, he/she was said to be naked. In this narrative, Isaiah took off his outer
layer that was known as a tunic or cetoneth and sandals and preached repentance to the people.
He obviously caught their attention, and probably their criticisms, but he told them of pending
divine judgment. On the other hand, if one were to say today that Isaiah preached in his
underwear, that interpretation is both right and wrong. It is right from the ancient Jewish
account, but again wrong in western thinking because ancient under-garments were far more
modest than todays fashions. Since Isaiah was dressed as one who had been robbed or a
prisoner of war, he personally became an object lesson of his sermon.
59

In the gospel narrative, the young man who is assumed to have been John Mark, lost his tunic but
still wore his undergarment a modest piece of garment. In the illustration above (15.02.09A),
the two men in the fishing boat are shown wearing a lion cloth and any other type of garment
would be cumbersome as they worked the fishing nets. Since nearly all ancient fishing was done
at night when the fish were close to the surface, they could work close to shore and not be
concerned about being immodest to women.

59. Keil and Delitzsch. Commentary on the Old Testament. 7:242.

Unit 15

Chapter 03
The Three Jewish Trials

15.03.00.A. JESUS IS EXAMINED BY CAIAPHAS. Artwork by William
Hole of the Royal Scottish Academy of Art, 1876. Members of the Sanhedrin
were seated in a semi-circle, similar in size to that of a threshing floor as Caiaphas
stands to accuse Him. It was there where Jesus told them who He was, and it was
the high court, representing the nation of Israel that rejected Him.

As stated previously, the Supreme Court was comprised of twenty-four Sadducees (chief priests),
twenty-four Pharisees (Elders), twenty-two Scribes (Pharisees) and one high priest, but the
Pharisees were not permitted to judge capital cases. While the membership was seventy-one,
only twenty-three of a Small Sanhedrin was needed to conduct a trial. Therefore, the term

whole Sanhedrin or entire court has a reference to the minimal number required for a trial,
not the full membership of the court. Of the twenty-three, eleven votes were needed to acquit and
thirteen votes were needed for conviction. The number of court members present at the trial of
Jesus is unknown.

For centuries, the Sanhedrin was the institution that shaped the religious life of all Jews. It was
renowned for its compassion, fairness, and mercy. Approximately in 30 B.C., Rabbi Hillel
became the President of the Supreme Court. He was one of the most influential religious leaders
of the Second Temple Period and his name has been associated with the best rabbinic schools in
Jewish history. His presidency, of four decades, was likewise known for compassion and
wisdom. He probably was in this position when Herod the Great questioned rabbis and the magi
as to where the Christ was to be born (Mt. 2:3-5). Hillel was also the grandfather of Gamaliel,
the teacher of Saul of Tarsus, who became known as the Apostle Paul. However, shortly after
his death, Annas was appointed to the presidency and the moral character of the sacred
institution collapsed. The Sanhedrin continued to be in a moral free-fall during the time of Jesus
and, because of high courts condemnation of Him; it would lose its reputation and eventually,
fade from history.
60

15.03.01.Q1 What rules of justice were broken by the Sanhedrin when the high court
condemned Jesus to death?

The religious aristocrats had no shortage of reasons to execute Jesus.
61
In their desperate process
to have Jesus executed, they violated a host of oral laws of jurisprudence, as recorded in the
tractate Sanhedrin of the Mishnah.
62
Note the following violations:
63

1. There was to be no trial by a bribe (Ex. 23:8).
64

2. There was to be no trial after sunset (after three stars appear in the sky).

60. The Sanhedrin was dissolved in 358 but resurrected later for a short period of time in 1806 by Napoleon. It
functioned near Paris but was discontinued with the rise of anti-Semitism. It was finally re-eastablished in Israel in
October of 2004.
61. See 12.04.08.Q1 What were the reasons the Jewish leadership planned the death of Jesus?

62. The complete judicial procedure for the high court is found in the Mishnah, Sanhedrin 4.1 through 5.5. The Sanhedrin
was re-established for a brief time in France by Napoleon and again recently in Israel.

63. Mishnah, Sanhedrin 4:1.
64. Judas was paid a bribe of thirty pieces of silver.

3. No judges were permitted in the arrest of the accused, so as to keep judges unbiased.

4. No trials were to be held before the morning sacrifice.

5. No trials were to be held on the Sabbath or on the eve of the Sabbath.

6. All trials were to be public. Secrecy of any form was forbidden.

7. Trials were to be held only in the Hall of Judgment (Chamber of Hewn Stone).

8. Judges were not to argue for a conviction of the accused.

9. Every accused person was to have at least one defender.

10. Capital cases had to be tried over a minimum of two days.

11. The high priest (Caiaphas) was not permitted to tear his clothing.

12. Charges against the accused could not originate with the judges.

13. Once a trial began, no additional charges could be added to the original charge.

14. The charge of blasphemy was only applicable if the accused spoke the Name of God
(YHWH) of himself.

15. The accused could not be condemned by his testimony alone, but had to be in perfect
agreement with two or three witnesses (Deut. 17:6).

16. Judges were not permitted to question the accused, only the witnesses.

17. If a guilty verdict was to be pronounced, it had to be given on the day following the
trial.

18. The condemned was not permitted to be executed on the same day as his sentence
was pronounced. (Since Herod the Great decreed that the authority of capital punishment
be removed from the Sanhedrin except for Gentiles who entered the holy areas of the
temple this exception was in force prior to Herods decree.)

19. Any judge who had a personal interest or conflict with the accused had to remove
himself from the judicial process.

20. Among the judges, the youngest had to vote first as not to be influenced or persuaded
by the older and more experienced judges.

If a trial was concluded with a favorable verdict, it could be concluded on the same day as it
began. If an unfavorable verdict was given then it must be concluded on the following day.
Therefore, no such trial could legally have been held on the day prior to a Sabbath or festival. No
announcement was to be given at night. These rules were intended to protect the accused and
prevent any possible error of an inaccurate verdict. Yet the trials of Jesus would be different
from any other.
65

15.03.02 Jn. 18:13-14 Jerusalem

FIRST JEWISH TRIAL: JESUS LED TO ANNAS

13
First they led Him to Annas, for he was the father-in-law of Caiaphas, who was
high priest that year.
14
Caiaphas was the one who had advised the Jews that it was
advantageous that one man should die for the people.

Annas was the high priest from A.D. 6 to 15 and, as such, he was a Sadducee. There is at times
some difficulty identifying the high priest.
66
Acts 4:6 identifies Annas as holding the position,
while Luke 3:2 appears to identify both Annas and Caiaphas as holding the position jointly. The
difficulty is resolved when you understand that a former high priest was still called by his title as
an honor, even though he no longer functioned in the office of priesthood. In a similar manner, a
retired president of a nation continues to be addressed as Mr. President.

History reveals that Caiaphas was in the official position. However, his retired father-in-law,
Annas, was still respected in an unofficial capacity, as he had been deposed by procurator
Valerius Gratus, who held the rulership position prior to Pontius Pilate.
67

The high priest, who was to represent the people before Almighty God, was the single most

65. See Appendix 21 for the seven proclamations of the innocents of Jesus.

66. See 03.06.21, 03.06.22, and 03.06.26 as well as the terms of service in Appendix 1.
67. See terms of service in Appendix 1.

important destructive influence to kill Jesus, the One who was foreordained to be the high priest
of Gods people before the throne of heaven. Both men were delighted to see Jesus tied, bound,
and in court. Caiaphas remembered all too well the trouble Jesus caused him the two
cleansings of the temple caused financial losses, not to mention the humiliation he and his fellow
Sadducees received. For him this day was long overdue. He finally had the opportunity to apply
revengeful justice, as he desired. His corruption in the temple was so well known, that centuries
later when the Talmud was written, his name was associated with the sacred sites being
converted into a market-house and den of robbers.

Caiaphas was the one who had advised the Jews. Caiaphas was the official supreme leader
of Judaism. As the high priest of the temple, he gave direction in the affairs of the faith.
Ironically his name is related to the Hebrew word Cephas. The Greek equivalent is Petras,
which means rock. It is the same name Jesus gave to Peter (Jn. 1:42), indicating that His
testimony would build a church, and is also the same name that in Judaism Caiaphas would kill
Him.
68
Evidently, God the Father agreed. Never did Satan have a more trusted friend in the
temple than he had in Caiaphas.

Finally, it is interesting that Caiaphas advised his cohorts on the question. In fact, the
attendees of this court were selected men whom he controlled and manipulated. They all owed
him favors, as he was the wealthiest and most powerful Jew in the country. Everyone present
was successful, to some measure, in religious or business enterprises, due all or in part to
Caiaphas. It was time now for Caiaphas to collect on his many favors and gifts. The judges of
the Supreme Court were in fact purchased and paid for by its President.

A profound statement uttered by Caiaphas was, it was advantageous that one man should die
for the people. That is precisely why Jesus came, but obviously not in the manner Caiaphas
understood. He desired to have Jesus put to death to protect his own position in the temple and
end the onslaught of insults. More importantly, he was afraid Jesus might cause the Romans to

68. Kennedy, Christs Trials and Ours. 6.

take tighter military control of Jerusalem. He was aware that any collision with Roman
authorities would endanger his powerful position, which had afforded him and his extended
family extreme wealth and luxury. Beginning at this point, the trial of Jesus was illegal in every
manner possible.

15.03.03 Jn. 18:15-17

PETERS FIRST DENIAL
15
Meanwhile, Simon Peter was following Jesus, as was another disciple. That
disciple was an acquaintance of the high priest; so he went with Jesus into the high
priests courtyard.
16
But Peter remained standing outside by the door. So the other
disciple, the one known to the high priest, went out and spoke to the girl who was
the doorkeeper and brought Peter in.
17
Then the slave girl who was the doorkeeper said to Peter, You arent one of this
mans disciples too, are you?
I am not! he said.

Simon Peter was following Jesus, as was another disciple. Peter has often been criticized
for his betrayal of Jesus, yet he and another disciple were brave enough to follow Jesus when all
others deserted Him. There has been considerable speculation as to the identity of that second
disciple. Some have suggested it was Judas because he would have been known to the high
priest and to the maid-servant. However, most scholars believe the mystery disciple was John
because he was of a priestly line and, therefore, would have known the maid-servant in the
palace of Caiaphas, as well as Caiaphas himself.

Peters lack of strength and boldness to be a true and faithful witness underscored his human
weakness and the dire need for Pentecostal power. After the Pentecost event, however, he was a
completely transformed man, from a disorganized disciple who had the gift of saying the wrong
things at the wrong time, to a dynamic apostle who spoke with profound wisdom and closed his
life as a martyr in Rome.

That disciple was an acquaintance of the high priest. Most scholars believe that the other
disciple was John, and because, according to Acts 4:6, he was a kinsman of the high priest, he
could enter the home of the high priest. However, Peter did not have that status, so he had to
wait outside. On another occasion (Jn. 20:5), John and Peter ran to the tomb of Jesus. When they

arrived, Peter went right in, but John had to wait outside for a moment. Why? According to
Jewish law, John would have become defiled if he entered the tomb where there was a dead
body, since he was a member of the family of priests.
69

15.03.04 Jn. 18:19-23

JESUS BEFORE ANNAS

19
The high priest questioned Jesus about His disciples and about His teaching.
20
I have spoken openly to the world, Jesus answered him. I have always taught
in the synagogue and in the temple complex, where all the Jews congregate, and I
havent spoken anything in secret.
21
Why do you question Me? Question those who
heard what I told them. Look, they know what I said.
22
When He had said these things, one of the temple police standing by slapped
Jesus, saying, Is this the way you answer the high priest?
23
If I have spoken wrongly, Jesus answered him, give evidence about the wrong;
but if rightly, why do you hit Me?

Jesus asked him, Why do you question me? According to Oral Law, the Sanhedrin was not
permitted to ask the accused any questions, but only to hear the testimonies of two or three
witnesses.

Just as Jesus was being cross examined by the leading religious leaders, Josephus expressed the
same idea but used the term principal men in his description those who were responsible for
accusing Jesus before Pilate.
70

Jesus now stood before the retired high priest, who had previously been an unofficial agent of the
Roman Empire as his priestly position was secured by an appointment. He was actually
president emeritus. Sitting in this judicial position, he was clearly acting illegally. The trial


70. Josephus, Antiquities 18.3.3.

should have begun with an accusatory charge and witnesses. The fact that Annas asked Jesus
various questions reveals his failure to follow judicial procedures.

Questions concerning the disciples were important because other messianic pretenders, as well as
the Zealots, also had disciples and attempted to overthrow the Empire. His questions then
focused on the doctrine. Jesus simply stated that He had spoken many times in the synagogues,
at the temple, and in an open forum; He held no secrets. However, apparently one of the officials
did not appreciate some of His answers and consequently struck Him. To this Jesus responded,
If I said something wrong, testify as to what is wrong. However, if I spoke the truth, why did
you strike me? With this, Jesus won His case and the next illegal trial was before Caiaphas.

15.03.05 Lk. 22:54 (See also Mt. 26:57-58; Mk. 14:53-54 Jn. 18:18-24) Second Jewish Trial

TO CAIAPHAS THE HIGH PRIEST

54
They seized Him, led Him away, and brought Him into the high priests house.
Meanwhile Peter was following at a distance.

Now, before Caiaphas, there was a notable change in His speech. Jesus was not defending
Himself, but rather, was making a series of I statements such as I am, I always taught,
and I said. With calm meekness He answered His accusers so they might know, without a
doubt, which He really was. In doing so, Jesus extended mercy to them and showed that He was
their Messiah.

It was a busy night for the Sadducees to do their work of execution. Following the first trial
came a speedy second one to insure that His popular followers could not demand His freedom.
Some scholars have questioned whether Caiaphas was the central figure who desired Jesus dead
or if he simply did the dirty work for Annas. However, since Caiaphas held the official office,
he was primarily responsible for the direction and decisions of the Sanhedrin.

15.03.05.Q1 What is the significance of the Jewish leadership crucifying Jesus?

The significance lies in the covenant God had with His people. In the Old Testament days, God
established His covenant with the nation of Israel, whereas the new covenant is not with a nation,
but with individuals in many nations. The life of Jesus was entirely within the Old Testament
setting. The New Testament era did not begin until after the resurrection (some believe it was on
the Day of Pentecost, fifty days after the resurrection). Before the New Covenant/New
Testament could be enacted, God permitted the religious leaders, representing national Israel, to

reject Him as their Messiah. God, knowing the wicked hearts of the Sadducean and Pharisaic
leadership, closed the Old Covenant, permitted the destruction of His temple to end the
sacrificial system, and spread the good news that the New Covenant was available to anyone
who desired it.

The Romans permitted the Jews to maintain their own temple military unit and religious judicial
system. Hence, the Sadducees had the authority to arrest and detain anyone in the restricted areas
of the temple and areas around it. However, capital punishment was reserved for the Roman
courts, except in the event a Gentile entered the restricted area of the temple.
71

15.03.06 Lk. 22:55-57; Mt. 26:69-72 (See also Mk. 14:66-70a; Jn. 18:25)

PETER AGAIN DENIES JESUS

Lk.
55
They lit a fire in the middle of the courtyard and sat down together, and Peter
sat among them.
56
When a servant saw him sitting in the firelight, and looked
closely at him, she said, This man was with Him too.
57
But he denied it: Woman, I dont know Him!

Mt.
69
Now Peter was sitting outside in the courtyard. A servant approached him
and she said, You were with Jesus the Galilean too.
70
But he denied it in front of everyone: I dont know what youre talking about!
71
When he had gone out to the gateway, another woman saw him and told those
who were there, This man was with Jesus the Nazarene!
72
And again he denied it with an oath, I dont know the man!

71. Farrar, Life of Christ. 415.

15.03.06.A. A MODEL OF THE PALACE OF CAIAPHAS THE HIGH
PRIEST. The palace of Caiaphas was located within the Old City walls during
the Second Temple Period, but is outside todays Old City walls.

The opulent homes of the Sadducees were only a short distance from the temple. They enjoyed
so much political favor with the Romans that a private road was constructed from the temple to
their homes. It was also built so they would not become defiled by the common people.
Therefore, the distance they forced Jesus to walk was relatively short. Their planned execution
of Jesus was under way, with only a minimal sense of legal procedure. Night trials, even if held
in a private home, were illegal under both Jewish and Roman laws.
72


15.03.06.B. THE STEPS TO THE HOUSE OF CAIAPHAS. Scholars believe
these steps date to the first century or earlier and, therefore, Jesus would have
walked on them. It is very possible that this walkway was the route taken by
Jesus to the prison basement under the home of the high priest.
73
Photograph by
the author.

73. Torrace, Cross, Crucifixion. 1:343.

15.03.06.C. A WALL SCULPTURE DIPICTING JESUS ARRESTED AND
TAKEN TO CAIAPHAS. The sculpture depicts Jesus being beaten as He is
taken to the home of the High Priest. It was the intent of the Sadducees not only
to kill Him, but to destroy the royal honor the crowds gave Him when He entered
the city on a donkey. Photograph by the author.

15.03.06.D. THE PRISON BASEMENT OF CAIAPHAS. The stone pillar and
header in the palace basement of Caiaphas have holes through which chains were
placed to hold prisoners it was a private prison. Today the site is honored by the
Church of St. Peter in Gallicantu (at the Cocks Crow). Photograph by the author.

It was common in ancient times for those in religious and government authority to have prisons
in the basements of their homes. These prisons did not always have iron bars, but rather, had
holes in walls and columns to which prisoners were chained. Jesus would have been chained to
one of these columns and possibly beaten.
74
In A.D. 333, the Pilgrim of Bordeaux, whose
personal identity remains a mystery, made this comment about the ruins of the house of
Caiaphas:

From there one ascends to Zion and there appears to be where stood the house of

74. Liefeld, Prison, Prisoner. 4:870; Knapp, Prison. 3:975.

Caiaphas the priest, and the column is still there, on which they flogged Christ.

Pilgrim of Bordeaux
75

The prophetic words of the Psalm writer most certainly reflected the thoughts of Jesus as He
was in the dungeon (cistern) prison. The painful pressure that caused perspiration of blood was
still upon Him. His agony continued as He pleaded to His heavenly Father.

1
LORD, God of my salvation,
I cry before You day and night.
2
May my prayer reach Your presence;
Listen to my cry.

3
For I have had enough troubles,
and my life is near Sheol.
4
I am counted among those going down to the Pit.
I am like a man without strength,

5
abandoned among the dead.
I am like the slain lying in the grave,
whom you no longer remember,
and who are cut off from Your care.

6
You have put me in the lowest part of the Pit,
in the darkest places, in the depths.
7
Your wrath weighs heavily on me;
You have overwhelmed me with all Your waves. Selah

8
You have distanced my friends from me;
You have made me repulsive to them.
I am shut in and cannot go out.
9
My eyes are worn out from crying.

Psalm 88:1-9a

75. Quoted by Baldi, Enchiridion Locorum Sanctorum. 729.

15.03.07 Mk. 14:55-60; Mt. 26:63; Mk. 62b-66

SECOND JEWISH TRIAL: BEFORE CAIAPHAS

Mk.
55
The chief priests and the whole Sanhedrin were looking for testimony against
Jesus to put Him to death, but they could find none.
56
For many were giving false
testimony against Him, but the testimonies did not agree.
57
Some stood up and were
giving false testimony against Him, stating,
58
We heard Him say, I will demolish
this sanctuary made by human hands, and in three days I will build another not
made by hands.
59
Yet their testimony did not agree even on this.
60
Then the high
priest stood up before them all and questioned Jesus, Dont You have an answer to
what these men are testifying against You?

Mt.
63
But Jesus kept silent. Then the high priest said to Him, By the living God I
place You under oath: tell us if You are the Messiah, the Son of God!

Mk.
62b
Again the high priest questioned Him, Are You the Messiah, the Son of the
Blessed One?
62
I am, said Jesus, and all of you will see the Son of Man seated at the right hand
of the Power and coming with the clouds of heaven.
63
Then the high priest tore his robes and said, Why do we still need witnesses?
64
You have heard the blasphemy! What is your decision?
And they all condemned Him to be deserving of death.

Jesus no longer remained silent as to His identity. He spoke of Himself as the Son of Man sitting
at the right hand of the Almighty One, an allusion to Psalm 110:1. He also spoke of returning
one day on the clouds, an allusion to Daniel 7:13. These were no idle words, but they
underscored His claim of divinity. While Jesus was enduring the second illegal trial, Peter was
experiencing great stress and turmoil that would lead him to deny Jesus three times.

The whole Sanhedrin. This judicial system was organized during the Babylonian exile, but

its biblical foundation is based upon Numbers 11:16, where Moses gathered seventy men to help
him rule Israel.
76
If only twenty-three members were present, the Court was known as the Small
Sanhedrin.
77
The term whole Sanhedrin is problematic if applied only to the counsel of
seventy-one members, because it was known that some of its members believed Jesus to be the
Messiah (i.e. Nicodemus). However, the term was also applied to the Small Sanhedrin. When
this group assembled, the high priest personally selected a group of Sadducees, elders, and
scribes, and this entire (or whole) group determined that Jesus would die. The Small Sanhedrin
was considered the quorum of the larger body and met regularly on the second and fifth days of
the week.
78
Hence, Caiaphas was able to quickly assemble twenty-three men who would
conspire with him to perform illegal trials and have Jesus executed.

Many were giving false testimony against Him. To maintain some resemblance of legality,
at least two or three witnesses had to be called to testify against the accused (Deut. 17:6; 19:15-
18). It is interesting to note that there was not a single witness of those who were healed or
raised from the dead. Lazarus, who lived hardly a half-hours walk from the court, did not
appear. In fact, these same leaders also contemplated the death of Lazarus (Jn. 12:10). There
was a deliberate attempt to leave out those who would testify on behalf of Jesus, not only in the
form of witnesses of those who were healed, but also the Sanhedrin members who were
sympathetic to Jesus (i.e. Nicodemus and Joseph of Arimathea).
79

On an important side note, another member of the Sanhedrin who evidently was not under the
control and manipulation of the House of Annas and Caiaphias, was a staunch Pharisee named
Gamaliel. In Acts 5:33-34 Gamaliel expressed concern that Peter and John might be of God.
Clearly he would not have approved of the trial of Jesus.

The phrase, Many testified falsely against him, is a powerful indictment against the religious
establishment. It was obvious that there was a Jewish conspiracy against Jesus, for if there
wasnt, then He and all of His disciples would have been arrested and tried by the Romans, not

76. Mishnah, Sanhedrin 4:1; Tompson, Sandedrin 3:1390-91.
77. Mishnah, Sanhedrin 4.1.
78. Mishnah, Sanhedrin 4.1.
79. One Jewish scholar informed this writer that the Talmud says that Joseph of Aramathea was the younger brother of
Heli, the father of Jesus. It is this writers opinion that this is doubtful, but the subject could be an interesting research
for another student.

the Sadducees. The irony is that the Jews had extremely harsh punishments for those who gave
false testimony. Yet it was the only kind that the Sadducees were able to generate in their mock
trial. Their own laws provide an awesome sentence against them.

According to the Jewish method of scourging, those who were found guilty of a crime deemed
worthy of scourging, such as giving a false testimony, were tied to a pillar with chest and back
bare. They were whipped no more than forty times (Deut. 25:1-3) with a third of the floggings
upon the chest and two-thirds upon the back.
80
This is the same kind the Apostle Paul endured
five times. However, those who were false witnesses received eighty scourges. While this form
of punishment was harsh, the Jews went to great lengths to write rules and regulations for its use.
For example, since the false witnesses for Jesus were responsible for His scourging and death,
they were subject to eighty stripes.

We testify that such-a-one is liable to suffer the forty stripes, and they are found (to
be) false witnesses, they must suffer eighty stripes by virtue of the law You shall
not give false testimony against your neighbor (Ex. 20:16) and also by virtue of the
law, Then do to him as he intended to do to his brother (Deut. 19:19).

Mishnah, Makkoth 1.3

However, because the false witnesses were instrumental in causing the death of Jesus, their
punishment would not be eighty stripes, but death. According to the Oral Law instituted by both
the Pharisees and Sadducees, the punishment would be as follows:

If others came and proved false the evidence of these others, and yet others came
and proved their evidence false, even if (there came) a hundred (pairs of witnesses to

80. See also 2 Cor. 11:24 and Josephus, Antiquities. 4.8.21, 23; See also 14.01.04.Q2 What was the difference between
Jewish and Roman scourges?

prove false the evidence of them that went before), they must all be put to death.
Rabbi Judah says: This would be a conspiracy: but the first pair alone is put to
death.


It can be safely assumed that those who testified against Jesus never received any punishment.
The Jewish scourging was far less cruel than the Roman method. Whereas a scourging was
simply a whip with a number of leather strips, sometimes with knots, a Roman flagellum had
pieces of iron or bone in the leather strip to increase the torture.
81

I will demolish this sanctuary made by human hands. The false witnesses could not agree
with each other, nor did they quote Jesus accurately (Jn. 2:19). This statement was repeated when
Stephen was martyred (Acts 6:14). Jesus never said that He would destroy the temple but said
that if they would destroy the temple, after three days He would raise it. Of course, He was
referring to the temple of His own body. Regardless of how the phrase was understood, either as
a metaphor of His body or the physical building (which it wasnt), clearly Jesus indicated He had
superhuman power. However, such a statement always had a powerful impact as seen with the
prophet Jeremiah. When he predicted the destruction of the temple he was threatened with death
(Jer. 26:1-9).

As previously stated, it was the policy of the Sanhedrin that once a trial began, new charges were
not permitted. In addition, no person could be condemned by his confession alone. His accusers
and false witnesses had become entangled in a web of lies that would have left them guilty of
perjury in any other court. Jesus listened quietly as one false witness hopelessly confronted and
contradicted the testimony of another. The overriding goal of the Court was not justice or
protection of the sacred Scripture, but to condemn Jesus to death. In the hysteria of the moment,
they broke whatever laws, codes, and traditions necessary in order to achieve their goal. To use
the modern idiom, they believed that the end justifies the means.

81. Greenberg, Scourging 4:245-46; See also 14.01.04.Q2 What was the difference between Jewish and Roman
scourges?

Dont You have an answer to what these men are testifying against You? This phrase in the
original language is not only a demanding question, but also reminds Jesus that He is under
oath.
82

By the living God. This is an amazing statement by Caiaphas, who is accused Jesus of
blasphemy. The reason is that simply to say the Divine Name was considered blasphemy;
therefore, what Caiaphas accused Jesus of doing, he did himself.
83
There are several Jewish
references to the prohibition of speaking the name of God, but only one is quoted herein:

The blasphemer is not culpable (guilty) unless he pronounces the Name itself.

Mishnah, Sanhedrin 7.5
84

Another example of the Jewish custom to avoid using the name of God is to substitute the word
glory for God.
85
This custom continues among some Jewish sects today, while others spell
the name as G-d. Josephus gave a brief but concise consequence that falls upon those who
violate the name of God.

He that blasphemeth God, let him be stoned, and let him hang upon a tree all that
day, and then let him be buried in an ignominious and obscure manner.

83. Bock, Darrell. L. Blasphemy and the Jewish Examination of Jesus. 610-11.

84. See also Philo, Moses 2.203-6.

85. For example, in the Mishnah, Yoma 6.2 is the statement, Blessed be the name of the glory of his kingdom forever
and ever! Obviously the term glory was substituted for the name God. Another substituted term is Blessed One,
is found in 1 Enoch 77:2 and in the Mishnah, Berakoth 7.3.


In bold language the historian said that one who does not speak the name of God in a sacred
manner will suffer three consequences.

1. He will be stoned to death.

2. His body will be hung on a tree because that is an enternal curse (Deut. 21:22-23).

3. He will not be buried in a famly tomb, but will be disconnected from his family forever.

Obviously the accusation of blasphemy was quite serious.

I place You under oath. In modern American courts a witness has the opportunity to not
swear under oath, but rather, to affirm, that his statements are true. In the Jewish Court this
option did not exist. In a Jewish court an oath was upon the name of the God of Abraham, Isaac,
and Jacob, whereas in a Roman or other Gentile court an oath was upon the name of a pagan
deity.
86
Another example of the latter would have been when Mary and Joseph were in Bethlehem
and Joseph had to take a Roman oath concerning his family in the census count. Caiaphas placed
the oath upon Jesus and, therefore, anything Jesus said was under oath. The purpose was to have
Jesus testify against Himself, another violation of Jewish jurisprudence.

Tell us if you are the Messiah, the Son of God. To this Jesus responded by turning the
statement to Caiaphas, making him responsible for the violation of due process. Matthews
account (26:63) of this statement reads, The high priest said to him (Jesus), I charge you under
oath by the living God: Tell us if you are the Christ, the Son of God. This question is significant
in that not only did Jesus give an affirmative answer, but He did so under oath. Clearly this gives
credibility that oaths can be made in judicial situations. Even though He previously stated (Mt.
5:33-37) that, in general conversation, oaths should not be made at all.

The idea that the temple would be rebuilt was revolting. It meant that the existing temple would
be destroyed, and to add tension to the tense discussion, everyone knew that the existing
structure did not resemble Ezekiels temple. That opened the opportunity to examine the words
of the prophet Zechariah who said that the temple would be rebuilt (6:12-15). In the first century
there were two opposing opinions as to who would rebuild the temple:

86. Link and Tuente. Swear, Oath. 3:737-43.

1. God Himself would rebuild the temple, and

2. The Messiah would rebuild it.

Therefore, Caiaphas probably reflected upon the words of Zechariah and the discussions among
the rabbis when he asked Jesus, Are you the Messiah?

Jesus began with a sophisticated answer that would lead to another question: If I ask you, will
you not answer? From now on the Son of Man will be seated on the right hand of the
Power. That leads Caiaphas to ask, Are you the Son of God? Jesus very carefully went
from a political issue to a theological one with Old Testament reflections, namely, Genesis 14
(Abraham and Melchizedek) and Psalm 110, The Lord said to My Lord, sit at my right hand
until I make your enemies your footstool. This was connected with the words of judgment in
Daniel 7, The Son of Man. Isaiah also referred to this when he said, He will be seated at the
right hand of the Power (Isa.9; Lk. 22:69). This is called a hypostatic term.
87

The Son of Man seated at the right hand of the Power clouds of heaven. In this
statement, Jesus did not refer to Himself as the Son of God, nor did He refer to the right hand
of God both statements would have been considered blasphemy according to the Oral Law
and as later recorded in the Mishnah, chaper titled Sanhedrin, section 7.5 (see above). Jesus was
before judges who were about to take His earthly life. By this statement, He warned them there
would be a time when they would be before Him. This was a clear statement of His divinity and
His claim to have power over their eternal destiny. In the book of Enoch, there are numerous
references to the Son of Man as one who is from heaven and comes to earth. In fact, the terms
Son of Man and Son of David became synonyms for Messiah by the first century.
88
The
expectations were that this Son would excel Davids triumphs.
89
Furthermore, the phrase
clouds of heaven is a direct quotation from Daniel 7:13. This statement not only announced that
Jesus was the Messiah, but that He was also equal to God.

The response was predictable the Sadducees were enraged to the point of hysteria. The high
priest tore his robes. It was the custom for people to tear a small section of their clothing to
show deep sorrow and mourning. However, according to the Mosaic Law, it was strictly

87. Grudem, Systematic Theology. 558. A hypostatic term is one that is associated with the hypostatic union. The union
refers to Christ as being totally divine, while also being totally human.
88. Richardson, David. 59-60.

89. Psalm of Solomon 17; Ecclesiasticus 47:11; 1 Macc. 2:57.

forbidden, under punishment of death, for a high priest to do likewise. According to the Oral
Law, it was symbolic of a guilty verdict.
90
The high priest, who should have been condemned to
die, announced the death sentence on the One who gave life. While the Jews were given limited
authority to sentence a criminal to death, execution was controlled only by the Romans.
91
To
Caiaphas, the crucifixion of Jesus would solve a political problem, so it had to be done. To God,
the crucifixion of Jesus would solve a sin problem, so it had to be done.

Why do we still need witnesses? The fact is that there were no other witnesses. The
testimonies of the disciples were not desired (they were absent) and the many that Jesus healed
and taught were unaware of this miscarriage of justice. Therefore, Caiaphas used the words of
Jesus against Him. Caiaphas functioned as chief accuser, chief witness, prosecutor, and judge.
He would also have been the chief executioner, if the Romans permitted him. Everyone present
was intimidated by his control and with the threat of excommunication or death (Jn. 12:10; Acts
9:2).

15.03.07.A. THE BURIAL OSSUARY OF CAIAPHAS. In 1990 construction

91. Farrar, Life of Christ. 406-08.

workers accidentally uncovered the family tomb of Josephus bar Caiaphas
92
south
of Jerusalems Old City. Inside was the most elaborate ossuary or bone box
ever found in Israel that contained the skeletal remains of a sixty year old man.
There is complete certainty that these are the remains of the high priest Caiaphas,
as his full name was recorded on the ossuary in the same manner it was recorded
by the historian Josephus.
93
See also the ossuary of Mirian (04.03.01.A).

Because of the writings of Josephus, archaeologists in 1990 were able to identify the ossuary of
the renowned high priest.
94
The historian recorded the full name of the High Priest Josephus
Caiaphas,
95
or more properly stated, Joseph who was called Caiaphas of the high priest-
hood.
96
The name Caiaphas, as used in Scripture strongly appears to have been a popular
nickname, whereas the formal name on the ossuary is Joseph bar Caiaphas. The discovery of
his ossuary and family tomb are unique for several reasons.

1. While the tomb had the appearance of an attempted break-in, the would-be grave
robbers were never successful. Therefore, the tomb of the most aristocratic religious
family of the time of Christ remained secured.

2. The floral and geometric patterns on the ossuary are typical of the Greek cultural
influence upon Judaea that was acceptable to the Jews. The custom originated with the
Greeks, but the reason is unknown. Nonetheless, the Romans appreciated the custom and
continued the practice. Beautifully carved stone ossuaries, such as this one, could be
afforded only by the affluent and were used for about a century.
97

3. There were sixty-three individual skeletons placed in a dozen ossuaries and laid to rest
in this family tomb. Some scholars believe this is a high number of ossuaries for a single
tomb, but then, this was a very wealthy family.

92. Reich, Caiaphas Name Inscribed on Bone Boxes. 38-44.
93. Josephus, Antiquities 18.2.2 and 18.4.3.

94. Reich, Caiaphas Name Inscribed on Bone Boxes. 41.
95. Josephus, Antiquities. 18.2.2; Shanks, In the Temple of Solomon and the Tomb of Caiaphas. 36; Crossan and Reed, Excavating
Jesus. 2, 240-44; Greenhut, Burial Cave. 31-33.
96. Josephus, Antiquities. 18.4.3.
97. Crossan and Reed, Excavating Jesus. 238-45.

Among the House of Caiaphas ossuaries were the remains of a woman identified as Yehochana,
daughter of Yehochanan, son of Thophlos, the high priest. When her bones were examined, a
bronze coin, dating from King Agrippa (A.D. 42-43) was found in her skull. This incredible
discovery attests to the idolatrous practices and beliefs of this high priestly family. According to
Greek mythology, when someone died, he or she would have to cross the River Styx to enter
paradise. However, the river flowed into hell (literally, the hell of fire),
98
and could not be
crossed without help. That person was a ferryman named Charon to whom the deceased had to
pay a fee to take him or her across the river to enter paradise. Otherwise, eternity in hell was a
certainty. When this woman died, a coin was placed in her mouth, so her soul could make
payment to Charon.
99

The coin found in Yehochanas skull reveals two significant insights of the Sadducees.

1. It illustrates how deeply Hellenism had become entrenched in the Sadducean
community.

2. The Sadducees had always prided themselves in not believing in an afterlife,

The high priest Caiaphas and his family were to represent themselves and the Jewish people
before their Creator. Ironically, the house of Caiaphas instead was the most vile and pagan
imaginable. Furthermore, they missed the One who paid for eternity in paradise.

Among Christians today there is another mythical story. Some have said that the act of entering
the Holy of Holies was so sacred that the high priest had a rope tied to his ankle in case God
would kill him if there was sin in his life. The rope would have permitted other priests to pull
the body out of the sacred sanctuary. However, rabbinic writings, which describe the details of
temple worship services, fail to mention this rope. Rabbis in Jerusalem today, who have
reconstructed many second temple vessels, likewise do not recognize the rope story.
100

Furthermore, if the story was true, then God failed miserably to place His judgment of death on
Annas and Caiaphas, possibly the two most corrupt high priests in Jewish history.


99. Crossan and Reed, Excavating Jesus. 244; Greenhut, Burial Cave. 35-36.
100. The Temple Institute, a Jewish organization in Jerusalem has reproduced most of the vessels of the Second Temple
Period. Many of these can be seen at the Temple Treasures Institute (across from the Western Wall), 24 Misgav Ladakh
Street, Jerusalem. According to information given to this writer personally in November, 1999, these items were made
with extreme care for the sole purpose that when the messiah comes, they will be available for His use in the new
Temple (cf. Ezek. 40-48).

15.03.08 Lk. 22:63-65 (See also Mt. 26:67-68; Mk. 14:65)

JESUS IS ABUSED

63
The men who were holding Jesus started mocking and beating Him.
64
After
blindfolding Him, they kept asking, Prophesy! Who hit You?
65
And they were
saying many other blasphemous things against Him.

The mistreatment of Jesus, mocking Him as a pseudo-king, may seem like an indignity or insult
in todays Western culture, but in the first century where honor and respect were high virtues.
To hit, spit upon, and slap someone with an open palm were high indignities punishable by
heavy fines.
101

In the past Jesus often embarrassed the leading religious leaders when they tried to trap Him, and
He told them the truth about their lives. Now it was pay-back time. A similar game was played
by the Greeks, according to an account found in the Onomasticon, authored by Pollux.
102
These
humiliations were similar to the modern childrens game called blindmans buff.

The Sanhedrin blindfolded Jesus and mocked Him and His prophetic ministry. He often
demonstrated His divine insight into the lives of other people, knowing the inner secrets of men
and women. How strange that they would say, Prophesy! Who hit you? since this mockery
itself was a fulfillment of prophesy. They were so engulfed with hatred that they did not
recognize themselves fulfilling the same prophecies they taught to their own students.
Furthermore, it was illegal to hit an accused person and the violator was subject to a two hundred
denarii fine; to spit on the accused was worthy of a four hundred denarii fine.

These mockers were the men who sat in the judgment seat. They understood it was a sin for a
Jew to physically harm another Jew, but now they had stirred up so much uncontrolled hatred
among themselves that any sense of justice was totally removed. It should be noted, however,
that some men, such as Nicodemus, were not a part of this violation of dignity against Jesus.


102. Onomasticon 9.113; The Onomasticon is a list of Greek names of places and people, with explanation noted that was
authored by Julius Pollux about the year A.D. 180.

15.03.08.Q1 What were the reasons the Jewish leaders accused Jesus of blasphemy?

There were a number of reasons, some more serious than others. But when combined, these
provided a strong argument for their rejection of Him. The reasons are:

1. Jesus forgave sin, and as such, He claimed to be God because only God can forgive
sin.

2. He spoke with His own authority. Rabbis often spoke on the authority of one or more
other rabbis, but Jesus spoke as if He was the final authority.

3. Jesus said that His miracles were signs of Divine power. While the Jewish leaders
believed that the messianic miracles that Jesus performed were certain identifyers of the
messiah, they rejected them and Him.

4. Jesus referred to God as Abba, or Abba Father. They could not accept any person refer
to God in such an affectionate manner.

5. Whereas previous prophets warned the people of Gods judgment, Jesus said they
would be judged on how they responded to His words. This in effect, was a statement
that He was God.

6. At times Jesus referred to Himself as the Son of God. Since a son was seen equal to his
father, the words of Jesus were understood that He was equal to God.

7. Jesus supposedly said that He would destroy the temple (He didnt say this, but His
accusers claimed that He did). Twice before Jesus had cleansed the temple and the
merchants quickly went back to business as usual. They could hardly tolerate the
cleansings, but the words of destruction were too much for them.

There can be no question that those who rejected Him did so for very profound reasons reasons
that believers understood, especially after the resurrection, and reasons they died for.

15.03.08.Q2 Where was Annas during the trial?

Annas, the godfather of religious crime and corruption, was not always present during the trials
of Jesus. Why? Scholars believe that he was probably performing the priestly duties that
normally would have been performed by Caiaphas. But due to the urgent nature of the moment,
Caiaphas had to run the Sanhedrin and get rid of Jesus before the people discovered what
happened and before the Passover officially began. Otherwise, a riot was destined to occur.

15.03.09 Mt. 26:73-74a; Jn. 18:26-27a

PETER DENIES JESUS AGAIN
Mt.
73
After a little while those standing there approached and said to Peter, You
certainly are one of them, since even your accent gives you away.
74a
Then he
started to curse and to swear with an oath, I do not know the man!

Jn.
26
One of the high priests slaves, a relative of the man whose ear Peter had cut
off, said, Didnt I see you with Him in the garden?
27a
Peter then denied it again.

While Jesus was on trial, Peter was denying Him. The first denial appears to have occurred at
midnight and the denial was given in a casual and simply manner. The second denial was
probably at 3:00 a.m. at which time Peter swore under oath that he did not know Jesus.
Obviously, his emotional pressure was intensifying. Sometime thereafter someone recognized
him by his accept at which time he cursed Jesus. This detail is preserved in the Greek language,
but is often lost in translation.
103

Your accent gives you away. There was a strong difference in dialect between Jerusalem
and Galilee. Scholars believe this was due, in part, to the many Jews who returned from Babylon
and settled in the province of Galilee in the second century B.C. When Ezra and Nehemiah
returned from Babylon, there is no mention (in the books of Ezra nd Nehemiah) of anyone
settling in Galilee or Perea, only in the tribal areas of Judah and Benjamine as well as in
Jerusalem. By the first century, the difference of voice inflections was so significant that some
priests from Galilee were not permitted to speak words of blessing in the temple because their
pronunciation of the gutturals was misleading.
104
The following comment refers to priests from
three northern towns. In this quotation, the purpose of a priest lifting his hands was for
pronouncing a blessing. This ark was not the lost Ark of the Covenant, but a piece of furniture
called an ark in which the Torah scroll was kept.

A priest from Haifa or Beth Shean should not lift up his hands. It has been taught
to the same effect; We do not allow to pass before the ark either men from Beth
Shean or from Haifa or from Tibonim because they pronounce alif as ayin and
ayin as alif.... If you were a Levite, you would not be qualified to chant, because
your voice is thick.

Babylonian Talmud, Seder Moed Shekalim Megillah 24b

The gospel narrative gives a great deal of difficulty to critics who claim that this gospel is a
fabrication, because Peter is shown to be a coward and liar. The once brave man, who was
willing to die for Jesus in the Garden of Gethsemane, now denied Him repeatedly. He could not
be placed in a more degrading light than he is portrayed by Matthew and John. No creative
fabricator would have placed the hero in this position. When examining the Pseudepigrapha
books, the heroes are always individuals who were victimized by others but never guilty of their
sins (i.e. Testament of the Patriarchs). In the gospels, Peter is one of the central figures in the
life of Christ and has a reputation of making embarrassing comments, hasty decisions and, in this
case, the ultimate sin of denying knowledge of Jesus. The gospel writers were determined to
record the truthfulness of the events, no matter how shameful one individual or another would


104. Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 1:168-69, 171.

appear. Peter, no doubt, was very much alive when this was written, yet after the resurrection,
his life was profoundly changed (see Acts). This account, which reveals some of the failures of
the disciples, is another Testament to the accuracy of the gospel writers.

15.03.10 Jn. 18:27b; Lk. 22:61-62

THE ROOSTER CROWS AND PETER WEEPS

Jn.
27b
Immediately a rooster crowed.

Lk.
61
Then the Lord turned and looked at Peter. So Peter remembered the word of
the Lord, how He had said to him, Before the rooster crows today, you will deny
Me three times.
62
And he went outside and wept bitterly.

Even though Peter denied Jesus three times, later Jesus would deal tenderly and lovingly with
him to bring him to a point of confession, forgiveness, and renewal (Jn. 21:15-17). As the Good
Shepherd, Jesus carefully attended to the frustrated and broken heart of Peter and raised him up
to be a significant church father.

A rooster crowed. The fact that the Scripture plainly says that the rooster crowed is indicative
that somewhere in the area, there was a rooster. This would have been highly unlikely as
chickens and roosters were not permitted in the Holy City. Scholars have debated whether the
cock crow was from a rooster or if it was the name of the sounding trumpet at 3:00 in the
morning.
105

15.03.11 Lk. 22:66-71; Mt. 27:1 Daybreak, the third trial, final Jewish ratification.

THIRD TRIAL: SANHEDRIN CONDEMNS JESUS

Lk.
66
When daylight came, the elders of the people, both the chief priests and the
scribes, convened and brought Him before their Sanhedrin.
67
They said, If You are
the Messiah, tell us.
But He said to them, If I do tell you, you will not believe.
68
And if I ask you, you
will not answer.
69
But from now on, the Son of Man will be seated at the right hand
of the Power of God.

105. See comments on Mt. 26:33-35; Mk. 14:29-31; 14.02.22.Q1.

70
They all asked, Are You, then, the Son of God?
And He said to them, You say that I am.
71
Why do we need any more testimony, they said, since weve heard it ourselves
from His mouth?

Mt.
1
When daybreak came, all the chief priests and the elders of the people plotted
against Jesus to put Him to death.

Before the sun was about to rise, they led Jesus into the temple complex, and into the Hall of
Hewn Stone
106
which was the Sanhedrin council chamber.
107
They desperately desired to convict
Jesus of a charge that could carry the death sentence. Therefore, they asked, If You are the
Messiah, tell us.

Jesus responded with the most obscure answer nothing that resembled a
confession If I do tell you, you will not believe. Some scholars have said this as an
affirmative and rhetorical response which the Sanhedrin immediately seized as a confession,
especially since Jesus did not deny it.

A brief historical review at this point should aid in understanding the events. When Herod the
Great secured power in 37 B.C., one of his first acts was to kill nearly all the members of the
Sanhedrin who had previously opposed him. Consequently, future members of the high court
were obviously not inclined to rule against their dictator. After Herods death, his wicked son
Herod Archelaus ruled Jerusalem and not only abused his power, but also manipulated the
Sanhedrin. By the end of his reign (A.D. 6), the legal powers of the court were greatly weakened
by Rome, so that capital punishment could only be carried out if approved by the Roman ruler
(i.e. Pilate). Annas and Caiaphas were agents of the Roman puppet-king but had no capital
punishment authority. However, to oppose them would, in effect, declare opposition to Rome.
This would have led to undesirable consequences in the tight social-political world of religious
leaders, including excommunication from the local synagogue (Jn. 9:22) and possibly death.
Caiaphas was a dictator just as Herod had been decades earlier. This court did nothing else other
than ratify the decision of Caiaphas. Those who might have disagreed with the court president

106. The name Chamber of Hewn Stone was derived from the square pavement stones the only chamber in the
temple with such fine smooth floor. Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:431.

107. http://www.jewishencyclopedia.com/articles/13178-sanhedrin Retrieved February 22, 2014; Lightfoot, A
Commentary on the New Testament from the Talmud and Hebraica. 3:30-31.
-

would certainly not have come to the defense of Jesus.

15.03.11.Q1. What did Jesus say that caused the Sanhedrin to condemn Him?

This interesting question has stirred much discussion over the years. The first conclusion might
be that He was found guilty of claiming to be the Christ, the Anointed One, the Son of God
(Mt. 26:63). That seems to be an iron clad answer, except that a century later Simon bar Kokhba
also declared himself to be the messiah, with no charge of blasphemy. In fact, many followed
him to their deaths by Roman swords in A.D. 135, which raises a number of questions.

1. Did their attitude regarding the messiah change in the interim?

2. Did Simon bar Kokhba claim messiah-ship without deity? That would have made him
popular with the Jews who had difficulty with the words and deeds of Jesus.

3. Did the words of Jesus about sitting at the right hand of God offend the Sadducees, in
addition to His claim to be the Christ?

4. Did the I am statement of Mark 14:62 offend them since it was reflective of the
voice of God in Exodus 3:14?

5. Was it because of the right He claimed to forgive sins? This was paramount to
blasphemy.

By definition, the word blasphemy in the Oral Law technically was only the speaking of the
sacred name YHWH.
108
When the Sadducees pronounced Him guilty of blasphemy, they used
a broader definition that was in common use at the time. However, for them to break their own
laws in order to execute Jesus did not seem to matter. Clearly, while Matthew 26:63 is an
integral part of the condemnation, it is not the complete story. The condemnation was the result
of Jesus revealing His deity.

15.03.11.Q2. Were all members of the Sanhedrin in favor of Jesus death?


Absolutely not! Only twenty-three were needed for a capital case and, most assuredly, the high
priest and president Caiaphas carefully selected the voting members. The high court consisted of
70 members plus Caiaphas.
109

Since neither Joseph of Arimathea nor Nicodemus were present and there is excellent reason to
believe they would not have been invited, there would have been somewhere between 23 and 69
members. Caiaphas probably hand-picked those who would support him; Sadducees who owed
him favors. Furthermore, since it is recorded in the book of Acts that Gamaliel was concerned
that the actions of Peter and John might be of God, clearly he, too, would not have approved of
the illegal trial of Jesus.

A few years later, when Peter and John were preaching and performing miracles, they too were
confronted by the Sanhedrin. Remembering the death and resurrection of Jesus, they boldly
confronted their accusers. In response and possible support of Peter and John, Gamaliel, a leader
of the Sanhedrin, said to his fellow members of the court concerning Peter and other apostles,
Let these men alone! For if their purpose or activity is of human origin, it will fail. However, if
it is from God, you will not be able to stop these men; you will find yourselves fighting against
God (Acts 5:38b-39). Understandably, many of their numbers eventually became believers.

15.03.12 Mt. 27:3-5; Acts 1:18b-19; Mt. 27:6-10

JUDAS COMMITS SUICIDE

Mt.
3
Then Judas, His betrayer, seeing that He had been condemned, was full of
remorse and returned the 30 pieces of silver to the chief priests and elders.
4
I have
sinned by betraying innocent blood, he said.
Whats that to us? they said. See to it yourself!
5
So he threw the silver into the sanctuary and departed. Then he went and hanged
himself.

109. The Sanhedris consisted of 24 chief priests who were Sadducees, 24 elders who were Pharisees, 22 scribes who
were Pharisees, and Caiaphas, who was a Sadducee and president of the court; Fruchtenbaum, The Jewish Foundation of the
Life of Messiah: Instructors Manual. Class 24, page 6.

Acts
18b
He fell headfirst and burst open in the middle, and all his insides spilled out.
19
This became known to all the residents of Jerusalem, so that in their own language
that field is called Hakeldama (that is, Field of Blood).

Mt.
6
The chief priests took the silver and said, Its not lawful to put it into the
temple treasury, since it is blood money.
7
So they conferred together and bought
the potters field with it as a burial place for foreigners.
8
Therefore that field has
been called this day.
9
Then what was spoken through the prophet Jeremiah was
fulfilled. They took the 30 pieces of silver, the price of Him whose price was set by
the Israelites,
10
and they gave them for the potters field, as the Lord directed me
(cf. Zech. 11:12-13; Jer. 19:1-13; 32:6-9).

15.03.12.Q1 How does one explain the obvious disagreement concerning the suicide of
Judas as recorded in Matthew 27:5 and Acts 1:18?

Matthew 27:5 records that Judas hanged himself, while in Acts 1:18 he fell forward (headlong)
and his bowels spilled upon the ground. Some have attempted to explain that the traitor first
hung himself from a tree and when the rope broke, he fell forward on the ground, causing his
stomach to open. While this makes common sense to the modern reader, it is highly doubtful.
Others have stated that Matthew emphasized the remorse of Judas while Luke, in the book of
Acts, emphasized the judgment of God. This may be true, but it fails to satisfactorily answer the
question.

The ancients used several methods of execution: stoning, crucifixion, death by lions or
gladiators, or impalement upon a sharpened stake which was commonly used by the Assyrians,
who were the cruelest and most feared people of antiquity. The method almost never heard of
was death by hanging with the use of a rope (a possible exception was Hanan in the book of
Esther). Of all these, hanging oneself upon an impaling stick would have been the choice of
death, resulting from an impulsive decision demanding immediate results, considering the
emotional turmoil of Judas. By definition, a cross is an upright stake upon which one could be
hung, bound, or impaled.
110
Papias supported this, an early Church father who said that Judas
hung himself upon an impaling stick. If such a horrific death were completed, the Matthew 27:5

110. Taylor, Cross. 57.

would not contradict Acts 1:18.

15.03.12.A. RELIEF CARVING OF ASSYRIANS IMPALING
ISRAELITES. In 701 B.C., the Assyrians impaled live Israelites on poles during
an attack on Lachish, one of forty-six cities conquered by the Assyrian King
Sennacherib. The impaling pole is believed to have been the predecessor to the
cross. It is also possible that when Judas hung himself, he probably impaled
himself and, thus, hung on the impaling pole. If so, this would reconcile the two
different biblical accounts of his death. Photo courtesy of the Trustees of the
British Museum.

The phrase hung on a tree is more accurately translated as impaled on a stick, or impaled on
a pole.
111
If he impaled himself, then there is not disagreement between the accounts in
Matthew and Acts.
112

111. New International Version Study Bible footnote on Deut. 21:22; Tzaferis, Crucifixion The Archaeological Evidence.
48.
112. Another explanation states that Judas hung himself, but due to the late hour of his suicide, there was no time to
bury his body prior to Passover. Therefore, it was simply tossed over the city wall and when it fell upon the rocks of the
Hinnom Valley, his abdomen spilled out. It was buried after the Passover ended. The difficulty with this suggestion is
that if great efforts were made to bury the body of Jesus who was crucified outside the city walls, why could a hasty
burial not have been provided for Judas? This writer believes this argument is interesting but holds little merit.
Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 24, page 13.

Judas had evil in his heart but still shared the Passover and first communion with Jesus and
fellow disciples. His suicide ought to bring incredible awareness to every believer of the
importance of resolving conflicts, anger, or resentment before taking part in communion. Failure
to do so could bring judgment on ones self; it brought a curse upon Judas according to the words
of the Apostle Paul, because

27
Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy
way will be guilty of sin against the body and blood of the Lord.
28
So a man should
examine himself; in this way he should eat the bread and drink from the cup.
29
For
whoever eats and drinks without recognizing the body, eats and drinks judgment on
himself.

1 Corinthians 11:27-29

When Judas realized he was guilty of a horrific crime, he condemned himself in accordance with
the Mosaic Law.

22
If anyone is found guilty of an offense deserving the death penalty and is
executed, and you hang his body on a tree,
23
you are not to leave his corpse on the
tree overnight but are to bury him that day, for anyone hung on a tree is under
Gods curse. You must not defile the land the LORD your God is giving you as an
inheritance.

Deuteronomy 21:22-23

Three New Testament authors, Luke, Paul, and the unknown author of 1 Peter, all used the
phrase of hung on a tree when describing the death of Jesus. Obviously, the word hung does
not have reference to the use of a rope. In addition to Deuteronomy 21:22-23 above, note these
passages:

1. Acts 5:30

The God of our fathers raised up Jesus, whom you had murdered by
hanging Him on a tree.

2. Acts 10:39 We ourselves are witnesses of everything He did in both the Judean
country and in Jerusalem, yet they killed Him by hanging Him on a tree.

3. Acts 13:29 When they had fulfilled all that had been written about Him, they
took Him down from the tree and put Him in a tomb.

4. Gal. 3:13 Christ has redeemed us from the curse of the law by becoming a
curse for us, because it is written: Everyone who is hung on a tree is cursed.

5. 1 Peter 2:24 He Himself bore our sins in His body on the tree, so that, having
died to sins, we might live for righteousness.

The word can mean a literal tree, a pole, or a Roman cross, but also had the double meaning of
to be cursed by God.
113
If the word hanging in Acts 5:30; 10:39; and 13:29 refers to
crucifixion of Jesus on a cross and not a conventional rope hanging, why have some scholars
insisted that Judas hung himself with the use of a rope? Maybe they envisioned him hanging
from a tree in a manner similar to that of captured horse thieves and bank robbers in Americas
wild, wild west were executed by hanging from tree. That is hardly the case. When the Romans
had a shortage of nails, many rebels were hung on a cross with their elbows tied to the cross
beam.
114
One of the best rules of biblical interpretation is to permit the Scriptures to interpret
themselves. Obviously, if the definition of the word hanging had some latitude, then it should
not be of restricted use relative to Judas. Interestingly, both Jesus and Judas died carrying the
curse of death.

15.03.12.Q2. Could Judas have asked for forgiveness?

Most theologians would say no. Once his evil deed was done, Judas forgot all the teachings of
Jesus concerning love and forgiveness, and focused his attention on his actions and the damned
eternity waiting for him. There is a huge difference between his sin and that of Peters. Peter
denied Jesus; Judas betrayed Him. Saint Augustine had the following comments about the
differences between the denier and betrayer:

It is this difference in their sins which separate Judas the betrayer from Peter the
denier: not that a penitent is not to be pardoned, for we must not come into collision
with that declaration of our Lord ... but that therein connected with that sin is so
great, that he cannot endure the humiliation of asking for it, even if he should be
compelled by a bad conscience both to acknowledge and divulge his sin. For when
Judas had said, I have sinned, in that I have betrayed the innocent blood, yet it
was easier for him in despair to run and hang himself, than in humility to ask for
pardon.

113. Elgvin, The Messiah Who was Cursed on the Tree. 34.
114. See illustration 16.01.11.B.

St. Augustine, Our Lords Sermon on the Mount
115

In the first century, rabbis taught that there were three kinds of eternity.

1. There was heaven for observant Jews.

2. There were those who went to a hell that was not eternal, but terminated in a form of
death.

3. There was an eternal never-ending death that was reserved for the severest sins, such
as betrayal of a friend to the enemy.

Judas betrayed a fellow Jew to a non-Jew (Roman) and thereby caused one of his own to be
crucified. For this, he believed that he was about to receive the worst eternal damnation. The
thought of receiving this was so painful that he could not endure living any longer and thereby,
he hastened his arrival into the eternal flames. The seriousness of betrayal was preserved in one
of the Dead Sea Scrolls known as the Temple Scroll. A portion of it reads as follows,

If
7
a man informs against his people, and delivers his people up to a foreign nation,
and does harm to his people,
8
you shall hang him on the tree, and he shall die. On
the evidence of two witnesses and on the evidence of three witnesses
9
he shall be put
to death, and they shall hang him on the tree. (blank) And if a man has committed a
crim[e] punishable by death, and has defected
10
into the midst of nations, and has
cursed his people [and] the children of Israel, you shall hang him also on the tree
11

and he shall die. And their body shall not remain upon the tree all night, but you
shall bury them the same day,
12
for those hanged on the tree are accursed to God
and men; you shall not defile the land which I
13
give you for an inheritance.
Dead Sea Scroll 11Qtemple, col 64, lines 6-13

The realization of this horrific sin must have had an incredible illuminating power to Judas. So
painful was his guilt that he could not deal with his action. One may ask, at this point, why he
did not pray for forgiveness. No doubt, in the passion of the moment, he thought that such an
option was no longer available for him, considering the severity of his deed. He was filled with
remorse (Mt. 27:3), he confessed his sin (Mt. 27:4), but he failed to ask for forgiveness. No


doubt, this is probably due to the cultural context of the day, where it was believed that there was
no forgiveness for any Jew who was responsible for the death of another Jew.

The theological question of any possible forgiveness for Judas is beyond the scope of this study,
but a brief response is this: Some will say that, by this time he had committed the unpardonable
sin and the Spirit of God no longer called him to repent. Others have suggested that, just as other
demonically possessed men were delivered from demonic powers, Judas could have been
likewise delivered. Still others say he could have waited until Jesus arose and then asked Him
for forgiveness; but at that time who would have thought that Jesus was going to return to life?
However, in his mind, forgiveness was impossibile considering the travesty of his betrayal.
Therefore, no options were possible; there was no possible forgiveness. For thirty pieces of
silver he not only sold Jesus, but in reality, he sold himself into hell. The prophets predicted his
actions centuries earlier, yet he freely chose this action. This clearly illustrates that,

1. God has complete foreknowledge,

2. He is always in control of personal situations and of this world, but

3. He does not control individuals. He permits people to be independent free moral
agents.

The transforming power of Jesus enabled Simon, a revolutionary Zealot, and Matthew, a Roman
tax agent, to live and minister peacefully together. During the years Judas was a disciple he
acted and played the part of a true disciple. No doubt, there may have been times when he was
very sincere about following Jesus. Somewhere in time, however, he made a willful decision to
become a defector, but he still acted and spoke like a true disciple. He was the proverbial tare in
a wheat field.
116
Jesus experienced firsthand the pain of a trusted friend, who became an
apostate, hardened his heart, and stood against God. Judas made his decision, but it is God who
determined the consequences. It was his was eternal damnation (Acts 1:25).

15.03.12.Q3. Why did Jesus choose Judas for a disciple?

This question has fueled many debates. Critics have said this is evidence that Jesus made
mistakes which were not written in Scripture. Others claim Jesus was unable to build trust and
loyalty among His disciples. Still others say Jesus did not have the divine foresight that is

116. It is a point of interest that the Jews considered a tare to be a degenerated wheat plantprecisely the description of
Judas.

normally attributed to Him.

Only Jesus knows the answer, but consider this possibility: It is inconceivable that Jesus would
have made Judas a disciple if there had not been some honest and noble enthusiasm in him, and
some attachment to Himself. He was probably a man of superior energy and administrative
ability which is why he was chosen to be responsible for the funds of the group, rather than
Matthew who was a former tax collector and also acquainted with accounting and financial
responsibilities. Jesus was very much aware of the future actions of Judas, but elected to choose
him regardless, because Jesus knew that His ultimate purpose was to die on the cross for the sins
of mankind (Jn. 6:64). To read why Judas was needed to betray Jesus, go to 15.02.06.Q1.

30 pieces of silver. For fourteen centuries, ever since Moses wrote the Torah, the price of a
common slave had been thirty pieces of silver. For example, if a slave was accidently killed,
there was to be a thirty shekel fine levied upon the person responsible for the death (Ex. 21:32).
Thirty silver coins was also a prophecy given by Zechariah (111:12), which stated that the
Messiah would be betrayed for that price, implying he was a servant or slave. Those who became
aware of Judas and the price of His betrayal did not miss this symbolism.

15.03.12.Q4 How is the discrepancy between Matthew 27:6 and Acts 1:18 explained?

Its not lawful. The apparent discrepancy is that in Matthews account, it was not legal for the
priests to purchase anything for the temple using blood money, so they purchased the potters
field. However, in Acts 1:18 Luke clearly said that Judas purchased the potters field with the
reward of iniquity or sin.
117

The explanation is that although the priests purchased the potters field, the credit of those funds
used in the transaction is given to Judas. Matthew, writing to a Jewish audience, wanted to make
sure his readers understood that the priest actually did something right. Luke, writing to a
Gentile audience, indicated the original source of the funds.

It is blood money. This confession would haunt the chief priests. It was their confession that
they were co-conspirators with the former disciple. Judas no longer wanted the money, nor
could they accept it when it was offered back. They had worked so hard and feverishly to have
Jesus killed, but once they succeeded, they disassociated themselves from Judas because they

117. Green, Interlinear Greek-English New Testament; Berry, Interlinear Literal Translation of the Greek New Testament.

realized a great wrong had been committed.

Money given to the temple by dishonest donors could not be used for temple service. Therefore,
such money was used for public service, not related to the temple. In this case, since Judas was
dead, the chief priests purchased a potters field in the donors name (Judas). In first century
thinking, this act was as if the betrayer had personally purchased the field and not the priests.

Potters field. It was the custom that individual families had family tombs. However, potters
fields or mass graves were for the poor, homeless, and criminals in Roman society.
118
It was
common in Gentile communities, that a criminal, who brought great shame to a family, was left
on the cross to rot and be devoured by wild animals. The Jews would never permit this to
happen. They did not use mass graves like the Gentiles, but they did have a potters field or
non-family cemetary for the poor, homeless, and criminals. The Jewish people always tried to
bury their dead before sunset.
119

To a reader who takes a literal viewpoint on the term potters field, he would suspect that a
potters field might be where clay is acquired for the manufacture of clay pottery, where ovens
fired the clay vessels, or where broken pieces of pottery are discarded. But the term potters
field might have been a euphanism for a mass grave since man was created and formed from
dust or clay in the ground (Gen. 2:7).

The phrase For the potters field, can be translated to read To buy the potters field. Because
pottery kilns created an undesirable smoke, the kilns were prohibited within the city. But some
have suggested it was known as the potters field because of the clay that was removed from the
area.

Now for a final thought on the judgment of Jesus by the Sanhedrin: It is interesting that the
supreme judicial body went through the formal exercise of a mock trial to eliminate Jesus from

118. Cook, Crucifixion and Burial. 204.

119. Josephus, Wars 4.5.2.

their midst. They could have planned a small riot to kill Him, although not at Passover when
there was increased Roman security. Yet, judgment would fall upon those who condemned Him.
When the Romans destroyed the temple, the entire cast of Sadducees was slaughtered, along with
thousands of other Jews. The human slaughter was so huge that there was no physical means to
bury them before decomposition began in the semi-arid desert heat. Therefore, thousands of
corpses were merely tossed in the Valley of Hinnom that was purchased by the Sanhedrin in
the name of Judas.

Blood Field. Also known as the Field of blood, that was already known as the Valley of
Slaughter (Jer. 7:31-32, 19:6, 11-14). The same valley is also known as Gehenna and
Topheth,
120
where Ahaz (2 Kg. 16:2-3) and Manasseh (2 Kg. 21:1, 6) sacrificed infant children
by burning them alive upon the altar to Molech (2 Kg. 23:10), the god of the Ammonites (1 Kg.
11:7). Therefore, it had a reputation of ultimate death and shame. So despised was the valley by
the first century, that it was a garbage dump. Tradition says that it was in this field where he
hanged himself.

The field of blood has traditionally been identified as being south of Mount Zion in the
Hinnom Valley. However, archaeologists have discovered some of the most elaborate Herodian
tombs, including the tomb of Annas, who was high priest from A.D. 8-15
121
and identified later
as such by Josephus in this area.
122
This would have made this valley expensive real estate and
not anything that could have been purchased with thirty pieces of silver. The mystery arises
because many early Church fathers identified this as the location as where Judas was buried.
Influential church leaders, such as Eusebius in A.D. 335, Jerome in A.D. 400, and others who
followed, all indicated the same field, where today the Herodian tombs reveal their secrets.
123

120. Topheth means the place of burning. This would not have been a garbage dump, but rather, a place where pottery
kilns created a constant smoke. First century peasant Jews did not have nor could they afford to burn garbage, as
anything combustible but not needed elsewhere was used for cooking fuel.
121. Ritmeyer and Ritmeyer, Akeldama. 31.
122. Josephus, Wars. 5.12.2.
123. Ritmeyer and Ritmeyer, Akeldama. 26.

15.03.12.B. THE VALLEY OF HINNOM. The Valley, as it appears today at
the western side of Jerusalem hides the location of the field of blood. At one
time this Valley was where Manasseh sacrificed babies to the god Molech (2 Kg.
21:1, 6; Jer. 7:31-32), where they were burned alive. Photograph by the author.

A Lesson in First Century Hermeneutics:

15.03.12.Q5 Did Matthew make a mistake when he attributed the words of Zechariah to
Jeremiah?

More specifically, the quotation is this, What was spoken through the prophet Jeremiah was
fulfilled. In Western thinking, the question answers itself. This phrase would appear to be
without difficulties, until the words of Jeremiah (7:31) are researched and it is discovered that
these were actually spoken by Zechariah (11:12-13). The closest allusion to any words of
Jeremiah refer to a field purchased for seventeen shekels (Jer. 32:6-9, see also 18:2-12; 19:1-13)
and not thirty shekels as in Zechariah 11:12 and Matthew 27:9. Did Matthew make a mistake in
recording this portion of his gospel? Most certainly, this is problematic to modern Western
logic. To understand the statement, it is important to return to the first century to discover how
the ancients processed information.
124

124. See also 05.01.02.X The Major Prophet Speaks.

As previously mentioned, there were two schools of biblical interpretation: the Schools of
Shammai and Hillel. The latter had established several rules of interpretation,
125
of which the
second one brought together various Old Testament passages based on common words. For
example, in the study of messianic prophecies, it would have been normal to bring together
words such as shekel, silver, and potter. Hence, there was a blend of two prophecies. Matthew
referenced Jeremiah because he was the major prophet even though the bulk of the quotation
came from Zechariah. Today, no Bible college student would pass a hermeneutics class with this
kind of methodology, but it was common for the students in the School of Hillel, as it was with
Matthew and Mark. Likewise, Mark (1:2-3) quoted Malachi (3:1) and Isaiah (40:3), but credited
the entire quotation to Isaiah.
126
The gospel writers did not make an error. They followed the
principles of scholarship that were in common use in their day.
127

125. Some scholars claim there were seven rules. See Appendix 30 Hermeneutics 101.

126. See 05.02.01.X

127. Kaiser, Davids, Bruce, and Brauch. Hard Sayings of the Bible. 399-400.

Unit 15

Chapter 04
The Three Roman Trials

15.04.00.A. JESUS BEFORE PILATE. Artwork by William Hole of the Royal
Scottish Academy of Art, 1876. According to the customary Roman method, a private
examination of Jesus by Pilate would have occurred either in Pilates library or in his
business room (office). Later Pilate would present Jesus to the waiting Jews for another
discussion. As much as the Roman governor tried, he could not find anything illegal or
threatening about Jesus and, in fact, attempted to free Him. See John 18:33-38.

After the three Jewish trials, Jesus experienced three Roman trials. These judicial, or quasi-
judicial, proceedings occurred within a few short hours. The gross illegality of the Jewish trials
stands in sharp contrast to the Roman trials, which repeatedly found Jesus innocent of all
charges.
128
So why did the Romans crucify Him? There was considerable the turmoil and

128. See Appendix 21 for the seven proclamations of the innocents of Jesus.

fighting within the Roman political system. The political dissension appears to have been the
deciding factor on why Pilate finally caved in to the desires of the Sadducees because he feared
for his own political future.

Therefore, prior to continuing with the Roman trials, it is important to look briefly at the overall
political situation of the Jewish enclave as it was related to the Roman Empire. The expanding
Parthian Empire to the east was a constant threat to Roman stability. Even though Rome
conquered Jerusalem in 63 B.C., by 40 B.C. the Parthians had taken temporary control of the
Holy City. But Herod the Great defeated both the Parthians and the Jewish freedom fighters and
re-established Roman control in 37 B.C. Add to this political quandary the long history of Jewish
rebellions and there was sufficient reason for the temple leaders, as well as the Romans, to be
concerned. The life and ministry of Jesus were in the midst of severe political tension, unrest,
and anxiety. For this reason, the religious leaders and the Romans had established a delicately
woven fabric of political collaboration to resolve problems quickly. Jesus threatened that
stability in the eyes of the Jewish leaders, who convinced the Romans that the Miracle Worker
from Nazareth needed to be executed.

It must be noted there is debate among scholars today as to where Pilate was located when Jesus
was brought before him. According to tradition, Pilate was stationed in the Antonio Fortress
129

that was located on the northwest side of the temple. However, recent scholarship argues that
Pilate was in Herods palace which was located on the western side of the city near todays Jaffa
Gate.

15.04.01 Photo or video of Herods Palace PHOTO NEEDED

129. Luke said in Acts 21:37 that the Apostle Paul was taken into the barracks, which was the Antonio Fortress. It was
there that Paul addressed the people (Acts 22:1-21).

15.04.01.Q1 What were the Roman charges against Jesus?
According to Jewish law, the Sanhedrin conjured up sufficient false charges to have Him
convicted and executed. In their haste, however, they realized that the charge of blasphemy was
not sufficient grounds to execute anyone according to Roman law. So they restructured their
charges to make it appear that Jesus was guilty of treason tax evasion. Furthermore, to be
called king of the Jews, was a direct challenge to Roman authority.
130
These charges were
something Pilate could not avoid. Jesus was then taken from the religious to the civil court.

Pilate was sitting in the judges seat, for Rome had given him supreme authority over any
judicial system, and had to enforce Roman law. Caiaphas and the Sanhedrin came before Pilate
and charged Jesus with three counts of treason:

1. They charged Him with sedition

2. They said Jesus forbade the payment of taxes to Rome

3. They said Jesus claimed to be king.

4. Finally, there was an overarching rule known as lex de maiestate, meaning law of
majesty, which forbade the offense of the emperor or empire.
131
Because it was
interpreted in a borad manner, emperors such as Tiberius used it to remove or execute
suspected enemies.

While the charge of treason could not be ignored, Pilate correctly realized that Jesus was the
victim of a religious charade. Pilate questioned Him carefully and realized that Jesus, while
claiming to be a King, was not a threat to Rome. He could have released Jesus because he did
not violate a single statute of Rome; however, eventually he yielded to the pressures of the
Sanhedrin.
132
Roman laws that governed the trial of Jesus were as follows:

130. Webb, The Roman Examination and Crucifixion of Jesus. 754.



1. All proceedings had to be public and held during daylight hours.

2. The trial started with the prosecuting witness presenting the charge that Jesus was
guilty of treason. However, the problem the Sanhedrin had was that Judas was dead.

Shortly after sunrise on the morning of Passover, Jesus was taken before Pilate, possibly between
6:00 and 6:30 a.m. Trials at this time did not have the formalities of modern Western judicial
systems and, hence, decisions were rendered quickly. Pilate was irritated that these pesty Jews
were bothering him so early. Furthermore, he had to come out to meet them, because they
refused to enter his royal court lest they would become defiled. Therefore, the Jews had the
following two strikes against them.

1. Pilate was unhappy because they demanded his attention before the normal business
day
began and

2. The Jews also asked him to step outside of his palace to address them.

Pilate and the Herodians knew all too well that Jesus did not have any political motivations. Both
had a vast network of spies who scouted for any possible messianic revolutionaries. Military
commanders also made reports to their superiors which would have reached Pilate. All knew
Jesus was innocent of the charges brought forth by the Sadducees.

15.04.01.Q2 Why might Pilate have been concerned about the remote possibilities of Jesus
being a revolutionary?

It is noteworthy to consider that the gospels provide only a small window of the events of the life
of Jesus. For example, notice how often Jesus went to pray, and did so for lengthy periods of
time, yet all the prayers recorded in Scripture are relatively short. Likewise in this matter. This
question is hardly ever considered because Jesus had a well established reputation by this time.
When the Sadducees drummed up all the charges they could, they probably included the
following reasons to Pilate.

1. One of His disciples was Simon, a former member of the Zealots.

2. Jesus and His disciples were from the district of Galilee, an established center of
Zealot activity.

3. While Jesus taught peace, He also said there would be wars and rumors of wars. But
He did not say when these would occur or His involvement in them. This was a concern,
because between the years 63 B.C. when the Romans came, and the later time of A.D. 70
when the temple was destroyed, there were 13 revolts.

However, Jesus had been an incredibly popular figure for the previous three and a half years. The
Herodians, Sadducees, and others, without question, spied on Jesus and sent reports back to
Herod Antipas and Pilate. The actions of a would-be revolutionary certainly did not fit the
teaching or mriacles of Jesus. So while there were some concerns, they were muted by the well-
established teachings and actions of Jesus and His disciples.

On the other hand, the fact that at least one of the disciples carried a small weapon, may not have
been a concern for Pilate. Most men carried a small weapon for the same reasons men and boys
years ago carried a pocket knife.

15.04.02 Mt. 27:2; Jn. 18:28-30; Lk. 23:1-2; Jn. 18:28-32; Fourth Ministry Passover, April
30., in the Praetorium.

FIRST ROMAN TRIAL: JESUS TAKEN BEFORE PILATE

Mt.
2
After tying Him up, they led Him away and handed Him over to Pilate, the
governor.

Jn.
28
Then they took Jesus from Caiaphas to the governors headquarters. It was
early morning. They did not enter the headquarters themselves; otherwise they
would be defiled and unable to eat the Passover.
29
Then Pilate came out to them and said, What charge do you bring against this
man?
30
They answered him, If this man werent a criminal, we wouldnt have handed
Him over to you.

Lk.
1
Then their whole assembly rose up and brought Him before Pilate.
2
They
began to accuse Him, saying, We found this man subverting our nation, opposing
payment of taxes to Caesar, and saying that He Himself is the Messiah, a King.

Jn.
31
So Pilate told them, Take Him yourselves and judge Him according to your
law.
Its not legal for us to put anyone to death, the Jews declared.
32
They said this so
that Jesus words might be fulfilled signifying what kind of death He was going to
die.

Throughout these two trials before Pilate, there were four identifiable procedural steps.

1. Pilate had to know the accusation. The Jews said that if Jesus were not guilty, they
would not have brought him. Caiaphas and his cohorts had assembled an angry mob that
was so emotionally charged that they did not even realize their own sarcasm towards
Pilate who could have had all of them crucified.

2. Interrogation. Pilate asked the question, Are you king of the Jews? This was an
interesting question, because the Jews had many self-proclaimed messiahs who desired to
overthrow Roman tyranny.

3. Defense. Since Jesus did not have an attorney to defend Him, Pilate spoke on His
behalf to His accusers.

4. The verdict. Pilate was one of the cruelest dictators of this era, yet he could find no
fault in Jesus.

Pilate, the governor. The name Pilate or Pilatus was most fitting for the governor. It
comes from a Latin word that means armed with a javelin, a six-foot long throwing spear that
had an iron point, a decisive weapon in combat.
133
He was the sixth ruler of Judea, an
appointment he received through the influence of his good friend Lucius Aelius Sejanus, who,
like Pilate, was a friend of Caesar.
134
However, while Sejanus claimed to be a friend of Caesar,
he was, in fact, an arch rival; a stealth Judas.
135

133. Macartney, Great Interviews of Jesus. 103; Dixon and Southern, The Roman Calvary. 51, 128; Maier, The First Easter. 56-
58; Nelesen, Yeshua; the Promise, the Land, the Messiah. (Video Tape 2); Vincent, Word Studies in the New Testament. 2:277.
134. Farrar, Life of Christ. 418; Bruce, New Testament History. 32-33.
135. See 03.06.25, 16.01.05 and Maier, Judas, Pilate. 10-13.

Traditional scholarship has said that Pilate, who was born in Spain, was authorized by Rome to
be the official procurator cum potestate, meaning he had full rights in civil, criminal, and
military jurisdictions. Some ancient writers, such as Josephus, referred to him as the procurator.
However, in 1961 scholars discovered that this was an error, and that his proper title was
prefect.
136
Therefore, it must be concluded that while titles were important, writers were
somewhat loose with the proper use of them. Also, while Judea was in effect a part of a province
of Syria, Pilate was personally responsible to the Emperor Tiberius, rather than to the Governor
of Syria or the Roman Senate. He was not only an extension of Rome, but also had ultimate
Roman judicial authority, which included capital punishment (Latin: ius gladii)
137
for non-
Roman citizens.
138

136. Maier, In the Fullness of Time. 346. A prefect was one who governed and, therefore, is sometimes referred to as a
governor.


138. Wilson, The False Trials. 84.

15.04.02.A. THE PRAETORIAN GUARD. RIGHT: A relief of the Praetorian
Guard shown in Rome on whom the emperor relied for personal power and
protection. Jerusalem had a similar Praetorian Guard to protect Pilate and to
crush any Jewish uprising. LEFT: A relief of a soldier holding his standard the
regimental flag of the Roman army. It held a spiritual significance and was
often symbolized with a deity.

Scholars debate upon are two possible locations concerning the location of the trials before
Pilate.

1. In the Antonia Fortress, located adjacent to the temple (see 15.04.04.A)

2. In Herods palace at the western side of the city, near todays Jaffa Gate.

Both the Antonia Fortress and Herods palace had a suite where Pilate could comfortably reside.
However, if Pilate was in Herods palace, then when he decided to send Jesus to Herod, the Jews

would have stayed and Herod would have come forth to consider their argument. Therefore, it
can be concluded that Pilate was in the Fortress and Herod in his palace, thereby requiring the
Jews to march Jesus back and forth across the city in the early morning of Passover.

Video Insert >
15.04.02.V An unassigned scholar discusses the Berma stone of judgment of the Judgment
Hall where Jesus stood before Pilate.

The Romans were primarily concerned about potential riots and rebellions, which would lead to
the loss of tax revenue. Therefore, when the Jews came before Pilate accusing Jesus of treason
he listened. The situation had now changed dramatically, primarily due to actions of Sejanus in
Rome.
139
Furthermore, no longer was Jesus under Jewish law; He was now under Roman law
(see 03.06.25 and 16.01.05).

The first Roman trial is believed to have taken place in the Praetorian Guard, located in the
Fortress. It has been argued that the Guard was stationed only in Rome, and Paul was therefore,
incorrect in his comments about them in Phil. 1:13 and 4:22. However, recently scholars have
discovered that the term Caesars house, as used by Paul had a much broader definition and
included all those in government service. Hence, the word Praetorium can be applied to many
locations outside of Rome, including Jerusalem.
140

15.04.02.Q1. If capital punishment was illegal, how could the Jews kill Stephan and James?

It has been argued that the Jews did, in fact, have the right to execute (Latin: ius gladii),
141
since
they killed both Stephan and James. However, these two deaths were caused by Sanhedrin-
inspired riotous mobs and not by judicial procedure. Furthermore, there is no evidence that the
restriction against capital punishment by the Sanhedrin was revoked by the Romans.

139. Webb, The Roman Examination and Crucifixion of Jesus. 721-24.

140. Tenney, ed., Praetorium. 13:1654.

These riots also underscore the tensions that existed within the Jewish community, which caused
the Romans to be ready at a moments notice to subdue an uprising. Obviously, there was
anything but peace in the Holy Land.

One such law stated that a Gentile, including one who was a Roman citizen, if found in the inner
temple, could be put to death by the Jewish guards. This was confirmed in the writings of
Josephus when he recorded a statement made by General Titus to the Jews during the siege of
Jerusalem. He said:

Did we not permit you to put to death any who passed it, even if he be a Roman?

Josephus, Wars 6.2.4

As previously stated, Herod the Great removed the right for Jewish leaders to execute criminals.
That is why they took Jesus to Pilate for trial and execution. However, the religious hysteria did
not end with His crucifixion. Consequently, the Romans had to underscore their law of limiting
the executions by the Sanhedrin. However, that did not prevent Jewish mobs from executing
those who they perceived to be dangerous to Judaism. First was the stoning of Stephen (Acts
7:54-60) and later, the stoning of James, the half-brother of Jesus in A.D. 62. That account was
recorded by Josephus.
142
The priest who initiated this death was removed from office because he
violated the law prohibiting capital punishment (Latin: ius gladii).
143
In later years, the
documents of the Jerusalem Talmud recorded the following:

Forty years before the destruction of the temple they took from Israel the right to
inflict capital punishment.

Babylonian Talmud, Sanhedrin 1 18a

Governors headquarters. Some translators have used the phrase, Hall of Judgment,
which is from the Latin word Praetorium which originally meant the generals tent.
144
The word


144. Vincent, Word Studies in the New Testament. 2:272-73.

Praetorium can also be translated as villa or palace, the latter literally translated from praetoria.
Luke used it as follows:
He said, I will give you a hearing whenever your accusers get here too. And he
ordered that he be kept under guard in Herods palace.
Acts 23:35
The Roman writer Juvenal used the phrase in this manner:
To their crimes they are indebted for their gardens, palaces (praetoria), etc.
Juvenal, Satire 1:75
By the first century, in Roman provinces the Praetorium was the official residence of the Roman
governor while the term praetorian guard was the imperial body-guard as in Philippians 1:13.
145

They did not enter the headquarters themselves. When the Sadducees and their henchmen
were before Pilate, they were in his open-air courtyard and not in the palace headquarter. Such
places often had statues of Roman heros and gods, or graven images, which violated Jewish
sensitivities. Since the Jews were not in the building, they did not consider themselves to be
ceremonially defiled.
146
Otherwise they would be defiled and unable to eat the Passover. The Priests observed
their Passover at 9:00 oclock in the morning. The Feast of Passover and the Feast of Unleavened
Bread were weeklong celebrations, for which the participants had to keep themselves ritually
pure. Therefore, they could not enter the home of any Gentile.
What charge do you bring against this man? Pilate presents this question to those who
brought Jesus before him. He was known for being cruel, but he also followed Roman law in
every detail. This was the first question and governor asked a witness, but Judas was now dead.
Therefore, the Sadducees answered Pilate.

Criminal. The Greek term kakopoios or kakon poion, would be better translated as evildoer,
or malefactor
147
Yet these does not convey the meaning very well because the Latin maleficus


146. Nelesen, Yeshua; the Promise, the Land, the Messiah. (Video Tape 2).

147. Green, Interlinear Greek-English New Testament; Berry, Interlinear Literal Translation of the Greek New Testament.

(malefactor) point toward making evil with the use of magic.
148
Several church fathers also
interpreted the biblical passage to read magic including Tertullian.
149
In essence, the exorcisms
and healings Jesus performed became the accusations used by the leading Pharisees and
Sadducees before Pilate. At no point were any of the people to whom Jesus ministered present at
this time. The irony is that while pagan religious practices used numerous forms of majic as part
of their healing rituals, some forms of magic were illegal. And it may be for that reason, that the
Sadducees then claimed that Jesus was subverting our nation.

Previously, Pilate asked, What kakon has he committed? (Mt. 27:23; Mk. 15:14; Lk. 23:22).
To this the chief priests responded by saying, He was doing kakon. Words of common
conversation tend to take on a significant importance in a court setting. Some scholars believe
that this matter may have carried more legal weight than the modern reader would realize.
150

Among the pagans, Jesus had the reputation of being one who performed magic. When
Suetonius, the Roman historian, wrote of Nero he said that Christians were involved with
superstitionis novae ac maleficae.
151
That is, a superstitious people involved in magic. This
may be why the first century church fathers specifically said in the Didache that magic was
prohibited.
152
Celsus, according to church father Origen, was a second century Greek
philosopher and opponent of Christianity who said that Jesus went to Egypt for training in the
magical arts.

The conclusion is that Jesus performed many miracles and exorcisms that the Jewish leadership
and pagans referred to as magic. For that reason, the early church was adamant on
1. Declaring that the miracles Jesus performed were of God and a fulfillment of
prophecies.

2. Prohibiting the practice of magic.

148. Welch, Miracles, Maleficium, and Maiestas in the Trial of Jesus. 375.

149. Tertullian, Scorpiace 12; Welch, Miracles, Maleficium, and Maiestas in the Trial of Jesus. 378.

150. Malina, Jesus as Astral Prophet. 93-98.

151. Suetonius, De Vita Caesarum 6.16.

152. Didache 2.2; 3.4 and 5.1.

No one denied that Jesus did wonderful works, but the primary argument was the source of His
power. Where one believes that source came from clearly reflects what one thinks of Jesus.

We found this man subverting our nation. Since the Jews knew they could not convince
Pilate to execute Jesus on charges of magic or blasphemy,
153
they formulated political charges
equal to treason against Him. In the process, they claimed the Roman Empire as our nation,
and thereby, they rejected the Promised Land God had given them. This was the same tactic
used by the Jews against Paul where religious charges in Acts 21:27-23:10 were changed to
political ones in 24:5-6, and he was then accused before the Roman governor.

Opposing payment of taxes. Could Jesus have been accused of encouraging the Jews not to
pay taxes? Pilate knew that the Jews hated taxes and, in fact, this was the primary cause for
many revolts. The very last thing any Jew would do was to accuse another of failing to pay
Roman taxes. Pilate was also aware that the tax collectors were the most hated Jews. Rabbis
even permitted Jews to lie to tax collectors. No one wanted to pay this heavy economic burden.
Now the Sadducees were standing before Pilate, supposedly fearful that Rome might not obtain
its fair share of tax revenue. He most certainly must have been amused at this concern. In
essence, Jesus was accused of a crime against the sovereignty of the Empire: treason which
was punishable by crucifixion but Pilate could easily see through the ridiculous accusation.

Take Him yourselves and judge Him according to your law. Pilate did not want to become
involved with Jesus. He saw Him as a harmless figure in a religious group that he did not
understand. While Pilate knew that the Jews had no authority to crucify, he most certainly did
not think the Jews would go so far as to kill one of their own, especially if he was innocent.

Its not legal for us to put anyone to death. This time the Sadducees told the truth. Their
right to inflict capital punishment was removed from their authority by Herod the Great, with the
exception of a Gentile who entered the sacred temple area.

15.04.03 Jn. 18:33-38; Mt. 27:11-14 (See also Mk. 15:2-5; Lk. 23:3-4) First Roman Trial

PILATE QUESTIONS JESUS

Jn.
33
Then Pilate went back into the headquarters, summoned Jesus, and said to

153. Welch, Miracles, Maleficium, and Maiestas in the Trial of Jesus. 375-79.

Him, Are You the King of the Jews?
34
Jesus answered, Are you asking this on your own, or have others told you about
Me?
35
Im not a Jew, am I? Pilate replied. Your own nation and the chief priests
handed You over to me. What have You done?
36
My kingdom is not of this world, said Jesus. If My kingdom were of this world,
My servants would fight, so that I wouldnt be handed over to the Jews. As it is, My
kingdom does not have its origin here.
37
You are a king then? Pilate asked.
You say that Im a king, Jesus replied. I was born for this, and I have come into
the world for this: to testify to the truth. Everyone who is of the truth listens to My
voice.
38
What is truth? said Pilate.
After he had said this, he went out to the Jews again and told them, I find no
grounds for charging Him.
Mt.
11
Now Jesus stood before the governor. Are You the King of the Jews? the
governor asked Him.
Jesus answered, You have said it.
12
And while He was being accused by the chief
priests and elders, He didnt answer.
13
Then Pilate said to Him, Dont You hear how much they are testifying against
You?
14
But He didnt answer him on even one charge, so that the governor was
greatly amazed.

Are you the King of the Jews? Again, Jesus was sarcastically asked to incriminate Himself.
He did not respond to Pilate in self-defense, but in a manner that would permit Pilate to act and
judge as his office demanded. The Jews had been witness to the many teachings and miracles of
Jesus. They heard Him preach on forgiveness, love, and all aspects of living a godly life. Pilate
did not have that privilege. Therefore, Jesus capsulated His ministry and messianic mission:

36
My kingdom is not of this world, said Jesus. If My kingdom were of this world,
My servants would fight, so that I wouldnt be handed over to the Jews. As it is, My
kingdom does not have its origin here.

John 18:36

Evidence to support this statement occurred when one of His disciples pulled out his sword and
cut off the ear of Caiaphas servant. Jesus rebuked the disciple and healed the servant. To
Pilate, Jesus was simply a man of wild illusions, one who desired to have a kingdom possibly
somewhere among the stars, since it was not to be in this world. He considered Jesus a harmless
lunatic who, by some mystical power, was able to heal the sick. The Romans had a well-
established reputation for a quick execution of any self-proclaimed messiah who dreamed of
leading the Jews to independence. Jesus, however, was different and after several questions,
Pilate could find no reason for His execution.

What is truth? This has been the eternal question throughout millennia. Greek philosophers,
modern humanists, atheists, and others have debated this question. Scholars have asked whether
this was an honest question or sarcasm. Regardless, from the moment Pilate asked this question,
it was he who was on trial. He saw Jesus as an idealist who was harmless to the empire and,
hence, certainly not worthy of death. He knew Jesus was innocent but would he make a
judgment that reflected truth? Knowing truth and acting upon it should have been one and the
same. It wasnt. Pilate was facing truth, but rendered a wrongful decision.

It is an interesting irony of history that Jesus was before Pilate, where He was questioned about
being the King of the Jews, when some three and a half decades earlier the magi came to this
same city to ask where the king of the Jews was born. Now Jesus was on trial for being the king
and only Pilate could officiate over this matter. This is the first Roman declaration of innocence.
He then sent Jesus to Herod Antipas for trial, because he did not have the courage to release
Jesus.

But He didnt answer him. This was not only a fulfillment of prophecy and a position of
humility, but also a condemnation of Pilate. The silence of Jesus speaks volumes to the fact that
it was not Jesus, but Pilate who was on trial. In centuries past, the first king of Israel, Saul, had
parted ways from God. In response Saul said, God has turned away from me. He no longer
answers me, either by prophets or dreams (1 Sam. 28:15). Just as the Holy One was silent
before King Saul, Jesus was not silent before His accusers.

Pilate normally lived in Caesarea Maritima along the Mediterranean coast. During the days of
Passover, though, he was in Jerusalem with extra soldiers in the event some radical would
announce that he was the Messiah. He often resided in the palace of Herod. In fact, Herod and
Pilate had returned to Jerusalem to insure the peace. Therefore, when Jesus was taken from His
quarter to Herods palace, it was a short walk.

15.04.03.A. JOHN RYLANDS FRAGMENT. A papyrus fragment, commonly
known as Papyrus 52, containing John 18:31-33 and 18:37-38 is believed to have
been written between the middle and end of the first century. It is located in the
John Ryland Library in Manchester, England. It is the oldest known manuscript
New Testament fragment.

The Rylands Fragment is incredible evidence that the gospel of John is not a second or third
century creation, as some critics claim but of the early second century. Its significance, as well

as others,
154
is positive proof that the gospels were written at an early date; proof that the gospels
were transcribed accurately for two thousand years to the translations available today. Some
scholars have concluded that the earliest edition of Matthew existed somewhere between A.D. 30
and 60, indicating it was written within a few decades of the death of Jesus, but before the
destruction of the temple.
155

Others believe this fragment to be dated between A.D. 70 and 125, which is still quite early.
This is significant in that it provides overwhelming support that many stories of miracles were, in
fact, historical events and not myths added to the text by later editors, as some critics claim
(without support for their opinions). With so many early copies of this gospel circulating in the
ancient Middle East, it would have been impossible to create legends and myths concerning
Jesus that would have been accepted by the Church.

It is important to summarize the charges the Sanhedrin brought against Jesus when before Pilate.
Any one of these was worthy of crucifixion.

1. Jesus was a criminal who used magical powers

2. Jesus attempted to subvert the nation

3. He forbade the payment of taxes to Rome

4. He claimed He was king, a position superior to Pilate.

Pilate was by no means the ideal administrator of the Roman Empire. He is remembered for his
cruelty, yet he could see through the accusations of the Jewish leaders, and considered Jesus to
be innocent. But he did not have the inner strength to stand in opposition to the Jews and
administer fair justice.

15.04.04 Lk. 23:5-7

PILATE SENDS JESUS TO HEROD

154. For other listings of ancient papyri pertaining to the New Testament, see The Biblical Expositor. 8-12 and Packer,
Tenney, and White. The Bible Almanac. 65-84.

155. Theide and DAncona, Eyewitness to Jesus. 163.

5
But they kept insisting, He stirs up the people, teaching throughout all Judea,
from Galilee where He started even to here.
6
When Pilate heard this, he asked if the man was a Galilean.
7
Finding that He was
under Herods jurisdiction, he sent Him to Herod, who was also in Jerusalem
during those days.

15.04.04.A. A MODEL OF THE ANTONIA FORTRESS (Behind the
Temple). This model shows the proximity of the fortress (in background) to the
temple, and is where scholars believe Jesus was tried before Pilate. Originally
built by the Hasmoneans and later remodeled by Herod the Great in honor of his
friend Mark Anthony, the fortress was used to permit a quick military deployment
whenever someone at the temple declared himself the messiah. The Antonia had
a luxury suite for Pilate, barracks for the Praetorian Guard, a prison, and even a
place where the high priest kept his priceless priestly robes. The Sadducees,
elders, and scribes often held their trials in the temple, under the eyes of the
Roman guards. Photographed at the Holy Land Hotel by the author.

15.04.05 Lk. 23:8-12, The palace of Herod; Second Roman Trial

JESUS BEFORE HEROD ANTIPAS

8
Herod was very glad to see Jesus; for a long time he had wanted to see Him
because he had heard about Him and was hoping to see some miracle performed by
Him.
9
So he kept asking Him questions, but Jesus did not answer him.
10
The chief
priests and the scribes stood by, vehemently accusing Him.
11
Then Herod, with his
soldiers, treated Him with contempt, mocked Him, dressed Him in a brilliant robe,
and sent Him back to Pilate.
12
That very day Herod and Pilate became friends.
Previously, they had been hostile toward each other.

One of the ironies of history is that at one time the magi came to Herod the Great as asked
where they could find the new-born king of the Jews. Now the king of the Jews was before the
Herodian court.

There was no legal reason for Pilate to send Jesus to Herod Antipas, since Pilate was in the
superior government position.
156
He simply did not want to take responsibility for a decision. A
possible explanation is that Pilate attempted to appease Herod, because Pilate was responsible
for the Galilean massacre in Jerusalem (Lk. 13:1). Technically, the massacre was an
infringement upon Herods domain, even though the incident occurred in Jerusalem.
157

Nonetheless, Pilate most certainly was delighted to send Jesus to Herod Antipas, governor of
the province of Galilee. This northern area was a traditional problem, for it was the home of the
Zealots who lived in the village of Gamala, in the caves of Mount Arbel, and in many small
villages throughout the province. Herod was always quick to remove any insurrectionist that
appeared and, in Pilates thinking, he was well equipped to handle Jesus and any other Jewish
problem.

The reputation of Jesus had spread into every corner of the ancient Middle East. Herod Antipas,
the son of the famed Herod the Great, had at one time listened carefully to the words of John the
Baptist (Lk. 3:19-20). When the twelve disciples were preaching, He was gravely concerned
(Lk. 9:7-9). He even searched for an opportunity to kill Jesus, but friendly Pharisees warned
Jesus of imminent danger at which time Jesus referred to him as the fox (Lk. 13:31-35). Now
Herod had his fourth encounter with Jesus. Evidently, he had some interest in the ways of God,

156. Sherwin-White, Roman Society and Roman Law in the New Testament. 9.

or so he pretended. His life had deteriorated spiritually and morally and his only interest was
some form of entertainment, miracles, or sideshow. Jesus, however, did not consent. In fact, the
entire courtroom mocked Jesus and, sarcastically, gave Him all appearances of a king. When
they were finished with Him, He was sent back to Pilate. However, Herods refusal to
pronounce a sentence of any kind strongly suggests that he considered Jesus innocent.

But the questions persist. Why did Herod Antipas, who once tried to kill Jesus, now find Him
innocent? Was this declaration of innocence truly the result of Herods concern for judicial
equality, or did some women of his household who had supported Jesus financially, have an
influence on his decision?

1. There was Joanna, the wife of Herods steward and follower of Jesus (Lk. 8:3)

2. Manaen, a believer who was a member of Herods court (Acts 13:1); and, no doubt,
there were others as well. Since his decision appears to be out of character, one must
suspect that these and other believers, who served in the royal household, demonstrated
their influence to find Jesus innocent. He had no interest in justice, but only wanted to be
entertained. When that attempt failed, he returned Jesus to Pilate.

That very day Herod and Pilate became friends. Previously, they had been hostile toward
each other. There are few verses in the Bible that imply political alliances as much as this one.
In ancient times, as today, the world of politics can demand strange alliances even among those
who despise each other. Such was the case here. For years there had been a peaceful hatred
between Pilate and Herod Antipas. However, neither could be vocal about the issue or Rome
would have removed the accuser from office. Now, before them was a man whom neither of
them found to be guilty. There is no recorded information as to why Pilate and Herod were
hostile with each other, but previously there was at least one event initiated by Pilate that might
have been the cause.

As has already been stated, scholars have long suspected that the hostilities between the two
leaders resulted from a massacre in Jerusalem (Lk. 13:1) after Pilate raided the temple treasury to
pay for an aqueduct that was under construction.
158
Justification for this opinion is based, in
part, on the fact that in A.D. 36, Pilate was ordered to Rome by Vitellius, the legate of Syria, to
defend similar actions concerning a Samaritan rebellion. In that case, he imprisoned and then
slaughtered Samaritan rebels. However, by the time he arrived in Rome, Emperor Tiberius had
died.

158. More information, including a quotation from Josephus, is found at 09.03.08.

History is inconclusive as to what became of Pilate. Eusebius said that he was exiled and then
committed suicide,
159
although another account says he suffered death under Emperor Nero.
Regardless, his final hours were not peaceful.
160

15.04.06 Mt. 27:19; Lk. 23:13-16 Praetorium (or Herods Palace), Thursday morning

THIRD ROMAN TRIAL: PILATES WARNING AND QUESTIONS RELEASE

Mt.
19
While he was sitting on the judges bench, his wife sent word to him, Have
nothing to do with that righteous man, for today Ive suffered terribly in a dream
because of Him!

Lk.
13
Pilate called together the chief priests, the leaders, and the people,
14
and said
to them, You have brought me this man as one who subverts the people. But in
fact, after examining Him in your presence, I have found no grounds to charge this
man with those things you accuse Him of.
15
Neither has Herod, because he sent Him
back to us. Clearly, He has done nothing to deserve death.
16
Therefore, I will have
Him whipped and then release Him. [
17
For according to the festival he had to
release someone to them.]

Pilate would have been wise to listen to his wife Claudia Procula. The ancients strongly
believed in dreams, and often, made decisions accordingly. In this case, her husband did not
heed her dream or warning.
161
Some in the early church believed she became a Christian, which
is altogether possible after having a dream as this one. The Greek Church even elevated her to
sainthood.
162

The elite Praetorium Guard of the Tenth Legion was stationed in the Antonia Fortress. They
were among the finest soldiers of the Empire and personal bodyguards of Emperors and puppet
kings. Mark 15:16 could imply that the Praetorium was also the palace, and twice Josephus said
the fortress was like a palace. However, scholars believe Herods palace was near the Jaffa
gate.
163
A portion of Josephus description follows:

159. Eusebius, Ecclesiastical History. 2.7.

160. See 16.01.06.Q1 concerning the consequences that fell upon those who opposed Jesus.

161. Macartney, Great Interviews of Jesus. 107.
162. Lindsay, The Life and Teachings of Christ. 3:206.
163. Farrar, Life of Christ. 424-26.

Next to this, and before you came to the edifice of the tower itself, there was a wall
three cubits high.... The inward parts had a largeness and form of a palace, it being
parted into all kinds of rooms and other conveniences, such as courts, and places
for bathing, and broad spaces for camps; insomuch that, it might seem to be
composed of several cities, but its magnificence it seemed like a palace.


Pilate visited Jerusalem during major Jewish holidays to crush any potential riots. His presence
created a tense stability, while simultaneously creating a desire for the Jews to fight for their
freedom. The Romans only wanted peace and taxes from their subjects and cared little about
anything else. However, of all the people groups they conquered, they had more rebellions from
the Jews than from any other group.

A second reference by Josephus is to the judges seat that was also in the Antonia Fortress. An
example of a court trial that occurred in the palace took place before Gessius Florus. He
reigned only from A.D. 64 to 66, and was possibly the most vicious of all rulers. There is little
question among historians that he was a major cause of the Second Revolt that led to the
destruction of the temple and Jerusalem. At one time the Jews came before him with a complaint
such as they had done before Pilate about Jesus. Josephus recorded the event. Note the
similarities.

Now at this time Florus took upon his quarters at the palace; and on the next day he
had his tribunal set before it, and sat upon it (the judges chair), when the high
priests and the men of power and those of the greatest eminence in the city came all
before that tribunal upon which Florus commanded them to deliver up to him those
that had reproached him.

164

I have found no grounds to charge this man. After cross-examining Jesus in the presence of
the Sanhedrin, Pilate declared that he found no fault with Him.
165
This was his second

164. Parenthesis mine.

165. It should be noted that in the account presented by Mark, he clearly states that the only charge against Jesus is a
religious one. Mark appears to be passionate about any readers concluding that there may have been any possible treason
or rebellion charges against Jesus. Luke and many other writers seem to have praised the Romans at the expense of the
Jewish leadership.

declaration of innocence, which was also in agreement with Herod. However, to appease the
Jews and to secure his own political survival, Pilate wanted to have Jesus punished instead of
crucified. He hoped this would satisfy them and they would give up their demands for a
crucifixion. He made three significant observations about Jesus.

1. As a peaceful man, Jesus avoided all forms of force.

2. Jesus did not attack or criticize the oppressive Roman government.

3. His criticisms were directed mainly towards the temple priesthood and public teachers.

Therefore, Palate summarized that the priests and rabbis were merely envious and wanted Jesus
dead for their own selfish reasons. Then he offered the Jews a choice between Jesus and
Barabbas.

15.04.07 Mk. 15:6-10 (See also Mt. 27:15-18; Jn. 18:39)

JESUS OR BARABBAS

6
At the festival it was Pilates custom to release for the people a prisoner they
requested.
7
There was one named Barabbas, who was in prison with rebels who
had committed murder during the rebellion.
8
The crowd came up and began to ask
Pilate to do for them as was his custom.
9
So Pilate answered them, Do you want me
to release the King of the Jews for you?
10
For he knew it was because of envy that
the chief priests had handed Him over.

Pilate failed to realize that these Jews were not the same people who waved palm branches and
sang Hosanna when Jesus entered the city on a donkey. Therefore, he planned to release Him
in some manner. Since it was the Roman custom to release a convicted prisoner at Passover (Jn.
18:39) to appease the Jews, Pilate thought this would be a good time to release Jesus. It is
difficult to understand why he thought he could have released Jesus to the very same Jews who
were trying to kill Him. Yet, this was his attempt. The irony is that Jesus had not yet been
convicted and, therefore, Pilate broke from the Roman custom in an attempt to appease them.
This Roman custom appears to have been unique to Jerusalem. Only in Egypt was there a
parallel custom where a prefect said to a prisoner, You deserve to be scourged for the crimes
you have committed, but I grant you to the crowd.
166

166. Stein, R. Jesus the Messiah. 232.

However, the rare Roman custom, known as privilegium paschale was not limited to Jerusalem
historically.
167
Jehoiachin, King of Judah, was freed by Amel-Marduk (Evil-Merodach) in 561
B.C. afer Nebuchadnezzar died and Amel-Marduk ascended to the throne (2 Kgs. 25:27-30; Jer.
52:31-34). Convicted prisoners were released at times of religious significance in Assyria and
Babylon. In Greece prisoners were released at the six-day Athenian festival of Dionysus, known
as the Greater Dionysia.
168
Therefore, while the custom of releasing a prisoner was not accepted
by most Roman governors, many living within their provinces were aware of it. Clearly this was
an attempt by Pilate to appease the Sadducean crowd.

It should be noted that Mark did not inform his readers of the political position of Pilate, who
ceased to be governor in A.D. 36. Marks first century readers understood that Rome had
appointed Pilate to the functioning position of governor. Were this gospel a second or third
century creation as some critics claim, then the author would have identified Pilates political
position and informed the readers of his regal authority.

15.04.08 Mk. 15:11; Jn. 18:40; Lk. 23:18-19; Mt. 27:20-21

CROWD DEMANDS BARABBAS

Mk.
11
But the chief priests stirred up the crowd so that he would release Barabbas
to them instead.

Jn.
40
They shouted back, Not this man, but barabbas! Now Barabbas was a
revolutionary.
Lk.
18
Then they all cried out together, Take this man away! Release Barabbas to
us!
19
(He had been thrown into prison for a rebellion that had taken place in the
city, and for murder.)
Mt.
20
The chief priests and the elders, however, persuaded the crowds to ask for
Barabbas and to execute Jesus.
21
The governor asked them, Which of the two do
you want me to release for you?
Barabbas! they answered.

Then they all cried out together. Unfortunately, throughout most of church history, the

167. Merritt. Jesus Barabbas. 67.

168. Dionysia. Encyclopedia Britannica. 8:283.

prevailing opinion has been that all the Jewish people cried out against Jesus. However, at this
point only the Sadducees and possibly some leading Pharisees were before Pilate. Luke 19:47-48
states that the chief priests were unable to stop Jesus because all the people were very attentive
to Him. On another occasion all the people listened to him gladly (Mk. 12:37).

If there was a change in public sentiment, it is not recorded in the Bible. The reason the trials
were held at night was Jesus was extremely popular and a day trial would certainly have caused a
riot. Why would the rejoicing crowds who witnessed Jesus perform dozens, if not hundreds of
healings and raise Lazarus from the dead, suddenly want to see Jesus crucified.

Barabbas, they answered. The Jewish leaders demanded the release of Barabbas to insure
the death of Jesus. It was Barabbas who was a notorious criminal (Mt. 27:16), robber (Jn.
18:40), murderer (Lk. 23:19), and, worst of all, an insurrectionist (Mk. 15:7). These qualities
were typical of the Zealots of the day, who fought against the Romans whenever possible.
However, the word for robber in John 18:40 would be better translated as rebel. Rebels
were crucified, whereas robbers were imprisoned or scourged but never crucified. The Romans
always crushed the insurrections without care for the loss of innocent life.

In another irony in the life of Jesus, it was Barabbas (Heb. Bar-Abbas) whose name meant son
of the father, or son of the master.
169
The Jews chose a counterfeit son of the father instead
of the true Son of the Father. Barabbas was released while Jesus, who was innocent, who
raised the dead, and who is the true Son of the Father, died for the sins of Barabbas and
everyone else.
170
The early Syrian and Armenian gospel manuscripts record his name as Jesus
Barabbas.
171

If this is true, then the obvious question is why the name Jesus was dropped for the biblical
record. The theory is that because the common name of Jesus became so highly honored, no
church father desired it to be associated with one who was a killer and Zealot and, therefore, it
was dropped. Barabbas was guilty of being anti-Roman in a manner similar to what Jesus was
accused of, yet Jesus willingly and peacefully died on the cross that was prepared for the son of
the father.

Since every male child is a son of the father, there is the obvious question of who would give

169. Stimpson, A Book about the Book. 70.

170. Farrar, Life of Christ. 427; Kalland, Abba. 1:6-7; Rees, Barabbas. 1:429.
171. Gilbrant, Luke. 673; Barclay, John. 2:249.

their son such a name. The answer lies in the Jewish culture. In ancient times the local rabbi
was seen as the spiritual father and, out of kindness and respect, he was at times called Father.
This would have been evidenced by the letter s at the end of the name, Barabbas. Therefore,
there is a high probability that Barabbas was the son of a rabbi a rebellious young man,
who brought much shame to his father by,

1. Not following in his fathers footsteps and becoming a rabbi, and

2. Rebelling against the religious legal system, and

3. By becoming a freedom-fighting Zealot.

Simply said, Barabbas was a son who rebelled against his father and the religious code. In later
years, the Zealots started two rebellions of phenomenal significance:

1. The conflict that resulted in the Roman destruction of the temple in A.D. 70, and

2. The insurrection led by Simon bar Kokhba that caused all Jews and Christians to be
exiled from Jerusalem in A.D. 135. The city was destroyed both times.

Finally, Barabbas most certainly looked upon Jesus as the one who saved his life. However, He
was just as guilty as were the two rebels (sometimes called thieves) crucified with Jesus. The
probability is almost certain that Barabbas and the two thieves had previously fought the Romans
together. Romans often executed entire groups of rebels at the same time. Therefore, Barbbas
not only saw the one who saved his life, but also his two friends die for the same sins for which
he remained guilty.

15.04.09 Mt. 27:22-23; Lk. 23:20-23 (See also Mk. 15:12-14)

JESUS CRUCIFIXION DEMANDED

Mt.
22
Pilate asked them, What should I do then with Jesus, who is called
Messiah?
They all answered, Crucify Him!
23
Then he said, Why? What has He done wrong?
But they kept shouting, Crucify Him! all the more.

Lk.
20
Pilate, wanting to release Jesus, addressed them again,
21
but they kept
shouting, Crucify! Crucify Him!
22
A third time he said to them, Why? What has this man done wrong? I have
found in Him no grounds for the death penalty. Therefore, I will have Him whipped
and then release Him.
23
But they kept up the pressure, demanding with loud voices that He be crucified.
And their voices won out.
24
So Pilate decided to grant their demand
25
and released
the one they were asking for, who had been thrown into prison for rebellion and
murder. But he handed Jesus over to their will.

What should I do then with Jesus, who is called Messiah? Pilate specifically referred to
Jesus who is called the Messiah. Some translations read, Jesus, who is called the Christ
172

Why? It might be because two of the oldest versions of the New Testament the ancient Syriac
and Armenian versions present the name of Barabbas as Jesus bas. This is supported by two
early church fathers, Jerome and Origen, who agreed with the translation.
173
If true, this is
probably the reason why Pilate referred to Jesus, who is called Messiah or the Christ in Matthew
27:17 and again in 27:22. It should be noted that Jesus was a common name, as were the names
Matthew and Simon.

15.04.09.Q1. Does the word all mean the entire Jewish community; every Jew in the
land?

They all answered. Throughout church history, this phrase has often been used to condemn
all the Jews because of a single word: all. Even today, many well-meaning Christians believe all
the Jews of Israel condemned Jesus to die. One must ask what had occurred between the time
Jesus rode into Jerusalem when everyone praised Him and anticipated He would deliver them
from the brutal Romans, and now, when He was standing before Pilate. What could possibly
have caused the radical transformation of public opinion, which escaped not only the gospels but
also all of the extra-biblical Jewish writings? The answer is absolutely nothing! If anything
had occurred that would have changed public opinion, the gospel writers would certainly have

172. The terms Messiah and Christ both mean Anointed One.

173. Barclay, Matthew. 2:361.

written about it. Clearly not all the Jews were against Jesus, only all the Jews who stood before
Pilate.

Consider this train of thought: Again the real question is, did all the Jews condemn Jesus? Did
His mother? She was Jewish. How about the disciples? They are also Jewish. What about the
hundreds of people He healed and the thousands He fed? And why would all of them have
condemned Him to the cross?

The common opinion that all the Jews of Israel condemned Jesus is obviously not well thought
out. The thousands who loved Him were busy with their Passover observances, their most sacred
holy day. They certainly would never have believed Jesus would be tried illegally at night. Yet
the very purpose of the night trials was to keep the public ignorant until Jesus was convicted.
Therefore, those who responded to Pilate were not the same people who praised Jesus when He
entered Jerusalem.

That raises the obvious question: Who were all the people who demanded the death of Jesus? It
was Caiaphas and his small group of temple power brokers who were willing to go to any length
to insure that Jesus would not overthrow their positions as the religious establishment.

The word all would not only be the normal pattern of speech, but would also answer the
obvious question just presented. The word all does not always mean exclusively every soul,
but the definition can include a majority of people who are at a specific place at a specific time.
Even though most of the New Testament was written in Greek, the writers were Jews who
thought and expressed their ideas like other Jewish people. In Hebrew thinking, the word kol,
meaning all does not always mean every single entity or person, but rather, the majority.
174

A biblical example of the use of all in this sense is found in the account of Saul when he
fought the Amalekites. In a battle recorded in 1 Samuel 15:7-8, 20, Saul totally destroyed with
a sword all the Amalekites, yet later they appeared again in 1 Samuel 27:8, 30:1,18, in 2

174. Stern. Restoring the Jewishness. 26-27.

Samuel 8:12, and in 1 Chronicles 4:43. Did the Scripture writers make a mistake when they said
Saul totally destroyed all the Amalekites? Scripture is not in error. Saul killed all the
Amalekites who were on the battlefield, but not the entire people group. Ironically, eventually
one of them killed Saul (2 Sam. 1:8-10). Incidentally, Scripture centuries later recorded that the
evil Haman was an Agagite (Esther 3:1) and Josephus recorded that he was part of a clan within
the larger tribe of Amalekites.
175

The gospel writers seem to have been bit loose with the word all. Mathew (26:56) and Mark
(14:50) both say that all the disciples fled when Jesus was crucified. Yet among the last words of
Jesus were His instruction to Mary, His mother, who would live out the rest of her life under the
care of John, who was evidently beside her. So clearly, the word all, means a vast majority, and
not every single person.
176

Another thought to consider is this: The high priestly prayer of Jesus in John 17 speaks of those
who are in Jesus as He is in God the Father. But that prayer would not make any sense if all
the Jews were shouting for His crucifixion. Without question, that prayer would be considerably
different.

Those who were before Pilate were, at most, a few hundred accusers from the temple
ecclesiastical leadership. This is supported in the New Testament (Acts 2:23, 36; 1 Thess. 2:14-
15) and the Babylonian Talmud.
177
However, the clearest support for this is from Josephus, who
stated that, Pilate, at the suggestion of the principal men among us, had condemned him to the
cross.
178
The term principal men clearly refers to the Jewish leaders of the temple elite
namely the family of Caiaphas. Notice however, Luke made a point to record that Joseph of
Arimathea was a believer and, although he was member of the Sanhedrin, he did not agree to the
plan and action to execute Jesus (Lk. 23:50-51). So clearly, not all members of the high court
wanted Jesus dead.

Finally, note the words of first century historian Josephus. If anyone would have understood the
times and the environment of this major religious event, it would have been Josephus. He stated
that, Those who had in the first place come to love him did not give up their affection for

175. Josephus, Antiquities. 11:6.2-3.
176. Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:417-18.

177. Sanhedrin 43a; see 18.03.03.


him.
179

Crucify! Crucify Him, Literally, crucify him, crucify him. The Jewish leadership not only
wanted Jesus dead, they wanted Him cursed because the Mosaic Law stated that anyone who was
hung from a tree was cursed (Deut. 21:22-23). This method of execution was reserved for the
worst of criminals, including Zealots, who frequently rebelled against Roman authority. While
the Assyrians, Phoenicians, Greeks, and the Persians all practiced a form of crucifixion in the
first millennium B.C., the Romans popularized it.

Some scholars believe that crucifixion, in its earliest and crudest form, originated with the
Assyrians.
180
During battles, they would place a pole in the ground and impale a captured soldier
on the top of it, thus hanging him until he died an agonizing death. This had an incredibly
demoralizing effect on the enemy.
181
Centuries earlier Joshua stated that the king of Ai (Josh.
8:23, 29) and the five kings of the Amorites were hung from trees (Josh. 10:5, 26-27). However,
it appears that these were not live crucifixions, but the display of victory over the defeated and
deceased kings.

Even the Jewish Sadducees, who were in power for most of the time after the Maccabean Revolt
in the 160s B.C., practiced crucifixion. Between the years 90 and 88 B.C., they crucified an
estimated eight hundred Pharisees (see 03.05.10). Obviously they had no second thoughts about
killing Jesus because they had a well-established history of blood.

15.04.09.Q2. Would God punish all people because of the decision of their leaders?

The leader of a nation directs its prosperity, peace, and even its cultural changes. The position of
a king or national leadership is extremely important in the eyes of God. When the Sadducees
had Jesus crucified, they cast the direction the Jewish people would take for centuries to come.
Their own Hebrew Bible is full of historical accounts that preserved the results of poor
leadership decisions. Note these examples:

1. When the Pharaoh of Egypt took Sarah into his court, his household got sick (Gen.


180. Incidentally, Assyrian cruelty is why Jonah did not want to go to the Assyrian capital of Nineveh and preach
repentance.

181. Tzaferis, Crucifixion The Archaeological Evidence. 48.

12:17).

2. Centuries later the Pharaohs sinful decision not to permit the Israelites to leave Egypt
resulted in numerous plagues upon his people, his own death, and the loss of thousands of
Egyptian soldiers (Ex. 9 - 12).

3. When Abimelech planned to take Sarah, all the women in his household became
infertile (Gen. 20:18).

4. When Moses sent out spies into Canaan only two returned with a favorable report, yet
everyone had to endure forty years of wandering aimlessly through the desert. Why? It
was because they had made a decision against the desires of the Lord.

5. When the Philistine soldiers took the Ark of the Covenant, their families and neighbors
developed cancer tumors (I Sam. 5:6; 6:1-12).

6. When King David disobeyed the Lord and took a census, he had the unusual choice of
three punishments: famine, conquest, or a plague. He chose a plague and seventy
thousand of his citizens died (2 Sam. 24:10-15; 1 Ch. 21:7-14).

The results of the decisions of a king upon his people are proverbial. The writer of Proverbs 29:4
said, By justice a king gives a country stability. The Sanhedrin failed to mete out godly
decisions and justice, thereby eventually giving the country over to instability and destruction.

It should be stated that the converse is also true. When the careless Jews failed to examine and
purify themselves prior to Passover (2 Ch. 30:18-19), the righteous king Hezekiah prayed that
God would pardon those who failed to purify themselves. The result of one godly king was that,
and God heard Hezekiah and healed the people (2 Ch. 30:20). Passover, like communion, is a
highly important soul-searching event. The Apostle Paul said death would come upon some who
took communion lightly (1 Cor. 11:27-30). The decisions of a national leader can be either a
blessing or a curse upon the people. It is a principle of life.

15.04.10 Lk. 23:24-25 (See also Mt. 27:26; Mk. 15:15; Jn. 19:16)

BARABBAS IS RELEASED

24
So Pilate decided to grant their demand
25
and released the one they were asking
for, who had been thrown into prison for rebellion and murder. But he handed
Jesus over to their will.

He handed Jesus over to their will. The words of condemnation are not recorded in the
gospels, but the customary declaration of death by crucifixion was spoken in Latin Ibis in
crucem! Meaning You mount the cross!
182
This degrading and most horrible death was never
permitted for a Roman citizen.

Unit 16
The Crucifixion and Burial of Jesus

Chapter 01
The Crucifixion

182. Pixner, With Jesus in Jerusalem. 135.

16.01.00.A. THE CRUCIFIXION OF JESUS. Artwork by William Hole of
the Royal Scottish Academy of Art, 1876. Historically, prisoners were nailed
first to the cross-beam because the post was already secured in the ground. Four
soldiers then lifted the cross-beam and set it on the top of the post, after which the
prisoners feet were nailed to the sides of the post. Therefore, the typical artistic
rendering of Jesus nailed to the crossbeam and post, as shown above, is
inaccurate. The dying process was so severely painful, that the English word
excruciating, meaning out of the cross, originated from it.


Scourging was the legal preliminary to crucifixion.
183
The pain of this punishment was so severe
that the prisoner often died in the process. In the case of Jesus, the severity of the scourging was
so severe that He was unable to carry His cross to the crucifixion site. Furthermore, not only was
He scourged, but He was mocked by soldiers who played the ancient Kings Game as
described below.

16.01.02 Jn. 19:1; Mt. 27:27-30 (See also Mk. 15:16-19)

JESUS HUMILIATED WITH SARCASTIC KINGSHIP

Jn.
1
Then Pilate took Jesus and had Him flogged.

Mt.
27
Then the governors soldiers took Jesus into headquarters and gathered the
whole company around Him.
28
They stripped Him and dressed Him in a scarlet
military robe.
29
They twisted together a crown of thorns, put it on His head, and
placed a reed in His right hand. And they knelt down before Him and mocked Him:
Hail, King of the Jews!
30
Then they spit on Him, took the reed, and kept hitting
Him on the head.

Then Pilate took Jesus and had Him flogged. Prisoners who were to be crucified were first
flogged, although floggings were not always followed by a crucifixion.
184
Josephus
recorded that Florus, procurator of Judea in A.D. 66,
had many people brought before him, Whom he first chastised with stripes and then
crucified.
185

At this point it may be worth while to consider who the soldiers were who performed this action.
Certainly Jewish soliders, even Hellenized Jews, would never commit such an act upon another
Jews. The fact is that the Jewish nation was the only nation in the Roman Empire that was not
required to serve in the military. A number of Jewish rebellions and a a basic understanding of
Jewish beliefs was all the Romans needed to realize that Jews within their military units could be
potentially dangerous. Soldiers of the Ten Legion came from a number of different countries; but
none from any Jewish community.


184. See also 14.01.04.Q2 What was the difference between Jewish and Roman scourges?


Jewish Floggings or Scourgings
There were two kinds of floggings, also known as scourgings: Jewish and Roman. The Jews
flogged a criminal only 39 times (Deut. 25:1-3). When the Jews scourged the Apostle Paul, they
did so five times, yet he survived because these were not floggings unto death. The Romans,
however, had no limit to their floggings and a prisoner would often die under the whip. When
they flogged Jesus, Isaiahs prediction was fulfilled when said that He no longer resembled a
man.

2b
He didnt have an impressive form
Or majesty that we should look at Him,
No appearance that we should desire Him.
3
He was despised and rejected by men,
a man of suffering who knew what sickness was.

He was like someone one people turned away from;
He was despised, and we didnt value Him.
4
Yet He Himself bore our sicknesses,
and He carried our pains;
186

But we in turn regarded Him stricken,
struck down by God, and afflicted.

Isaiah 53:2b-4

13
See, My Servant will act wisely; He will be raised

and lifted up and greatly exalted.
14
Just as many were appalled at You --
His appearance was so disfigured
That He did not look like a man,
And His form did not resemble a human being --

Isaiah 52:13-14

Roman and Jewish Floggings or Scourgings
Technically, a beating was known as a fustigation, a flogging was known as a flagellation, and a
scourging was known as a verberatio.
187
Because the definitions of these terms overlap, the


punishments imposed upon prisoners were seldom written precisely. What is known is that the
pain and agony was horrific.

The act was performed by two soldiers, known as lictors, one on either side of the criminal, who
was either tied over a post or stretched with chains between two stone pillars. The short flogging
whip, known as a flagrum or flagellum, consisted generally of a round wooden handle to which
three strips of leather were attached, each about three to five feet long. Attached to each leather
strip were three or more iron barbs, some sharp bones, lead or iron balls, and therefore was
known as the cat o nine tails. When the criminal was flogged the barbs and bones would
literally tear the flesh like fish hooks. The lichtors struck the back, buttocks, and legs. When
they pulled back with the wooden handle, the barbs tore the flesh, exposing ribbons of bleeding,
quivering muscle tissue, sometimes removing chucks, while the prisoner screamed in agony. At
this point the pain was so intense that the criminal often passed out or died while tied to a post.
Water was then thrown on him to determine if he was dead or alive. If still alive, he was revived
so the process could be continued. The water shocked the body and even more so if it was salt
water from the Mediterranean or Dead Sea. Everyone who endured this punishment had the
muscle tissue of the entire back and buttocks exposed. Water, with or without salt, would simply
intensify the agony.

Jewish Floggings or Scourgings
It is often said by some modern commentators that when scourging Jesus, the lichtors took
alternate turns thirteen times for a maximum of thirty-nine stripes (forty minus one; cf Deut.
25:1-3). When the Apostle Paul was scourged by the Jews, he was whipped thirty-nine times (2
Cor. 11:24). However, the limit of stripes was in accordance with Jewish law. The Romans had
no respect for the Jews or Jewish laws, and in fact, most hated them. Therefore, it is unknown
how many times the Romans applied the scourging to Jesus, but the fact that He died within six
hours of being crucified and that His appearance was grossly disfigured (Isa. 52:13-15), gives
clear evidence that His scourgings exceeded thirty-nine. Furthermore, the lichtors who played
the Kings Game earlier, most likely scourged Jesus all the more because they were aware of
His Kingdom teachings. Little wonder then, that with the huge loss of blood and pain endured
beyond what other executed prisoners endured, Pilate was surprised by His quick death.

The large amount of blood loss at this point, along with the intense pain brought on by
circulatory shock, generally determined how long the criminal would survive on the cross.
188

Jesus was at this point weakened by physical punishment. He was abandoned by friends and


188. Edwards, Gabel, and Hosmer. On the Physical Death of Jesus Christ. 1457.

disciples and suffering from the lack of food, sleep, and water. His mental condition was as
painful as His physical condition. At this point He endured His greatest blood loss. The cross
was so cruel that the Romans themselves eventually came to the same opinion and abolished its
use in the year 315.

16.01.02.Q1 Should the false witnesses have been scourged?

Since the testimony of the false witnesses led to Jesus being scourged, according to the Oral
Law, they should have been scourged eighty times. And that was on the condition that a false
witness resulted in an innocent person being scourged 39 times under Jewish law. There
apparently was no law concerning a false witness whose testimony resulted in a Roman
scourging. However, the witnesses who testified falsely against Jesus appear not to have been
punished at all. According to the Oral Law, which the Pharisees defended so dearly, they should
have been scourged an astonishing eighty times. Note the following example if several
witnesses said:

We testify that such-a-one is liable to suffer the forty stripes, and they are found (to
be) false witnesses, they must suffer eighty stripes by virtue of the law, You shall
not give false testimony against your neighbor (Ex. 20:16) and also by virtue of the
law, Then do to him as he intended to do to his brother (Deut. 10:10).


The Oral Law further condemned false witnesses to death, if the result of their testimony caused
the death of an innocent victim. Since there obviously was a conspiracy against Jesus, their
punishment should have been crucifixion as well. Clearly, the false witnesses who stood before
Caiaphas should have received death sentences, and at least, they should have been punished
with 80 stripes.

If yet others came and proved false the evidence of these others, and yet others came
and proved their evidence false, even if (there came) a hundred (pairs of witnesses to
prove false the evidence to them that went before), they must all be put to death.
Rabbi Judah says: This would be a conspiracy: but the first pair alone are put to
death.

189

189. Parenthesis by Danby.

Yet a mere four decades later, those Jews who condemned Jesus were condemned by their own
law. When the Romans destroyed the temple, they massacred the leading Pharisees and every
Sadducee.

16.01.02.A. A RECONSTRUCTED ROMAN FLOGGING WHIP WITH
IRON BARBS. A whip with iron spurs was an instrument of immense brutality.
It consisted of a turned wooden handle with three long leather thongs, each with
three or more knots. In each knot was a bone or iron barb. The objective was to
scourge the prisoner and have barbs and bone hooks tear into flesh. Jesus would
have been whipped many times with a flogging/scourging whip like this one. It
should be noted that the Romans did not have any limitation to scourging. The
restriction of thirty-nine lashes was the legal limit observed only when Jews
scourged (without the spurs) other Jews.
190
Reproduced by Thomas C. Moore.

190. Liefeld, Prison, Prisoner. 4:869-70; Knapp, Prison. 3:975.

16.01.02.B. AN ILLUSTRATION OF A CRIMINAL BEING FLOGGED by
T. DeWitt Talmage, 1881. A criminal was stripped, tied to a post, and then
scourged. The Romans had specific directions on how to flog or scourge a
prisoner in order to create the maximum pain and suffering.

16.01.02.Q2. What was the game King of a Day?

Soldiers had a cruel way of tormenting their prisoners before crucifying them. They dressed their
prisoners like a king and mockingly worshiped and obeyed him. It was so popular throughout the
Empire that the game was known as King of a Day or Game of the King. The game generally
connected with the Feast of Saturn, or whenever a prisoner was to be executed. The Feast of
Saturn lasted four or five days, during which time a prisoner was chosen to be the king of the

feast. During the feast, he could do whatever he desired, although with some limitations. He
was given a crown, a red vest, and a staff. He pretended to be a king and enjoyed the proverbial
wine, women, and song. However, at the end of the feast, he had to kill himself on the altar of
Saturn and his possessions were distributed. Scholars believe the dice game inscribed in the floor
and the actions of mockery by the soldiers were associated with that game.
191
A similar game
was found to have been inscribed in a pavement stone in Sepphoris. Similar to this game was a
shorter version known as King for a Day. It was a similar form of mockery, but at the end of the
day the prisoner was crucified.

Headquarters and gathered the whole company. The headquarters was the Praetorium or
possibly the courtyard that surrounded the Praetorium. The whole company of soldiers were
those soldiers who were members of a single unit and standard called a manipulus.
192

Soldiers mocked Jesus scarlet robe
Dressed Him in a scarlet military robe. They put a scarlet robe on him
193
and mocked
him, as if He were an emperor. Roman soldiers understood loyalty and devotion to Caesar,
emperor of Rome. Therefore, when they heard Jesus speaking of Himself as a king and His
theme of the Kingdom of God, they sorely mocked him. His reputation followed Him to this
persecution and death. They placed a scarlet robe on Him, which represented the royalty they
thought Jesus preached about in His kingdom messages. This robe was not a full-length garment,
but one that draped over the shoulders and barely came down to the waist. They stripped Jesus of
His garments. Nothing could have been more humiliating before these mocking soldiers than
wearing only a loincloth, assuming it was not taken off, and a short scarlet robe that hardly
covered the upper torso. They purposefully made Him look ridiculous so they could mock Him.

There are several references to the scarlet robes worn by kings and military commanders. The
earliest is thought to have been written in 440 B.C. by Herodotus (c. 484-425 B.C.), the worlds
first historian. He wrote how Darius, a young army officer, was excited to acquire a scarlet robe
of the Samian exiles.

Then, taking the purple robe, he [Darius] asked them what it was, and how it had
been made. They answered truly, telling him concerning the purple, and the art of

191. Information is from a placard in the Convent of the Sisters of Zion.

193. John identifies the color as being purple (19:2). This is not a conflict, as at times the royal colors of scarlet and
purple are blended, and the identification is in the eyes of the observer. The colors were seldom pure scarlet or pure
purple.

the dyer- whereat he observed "that the men were deceitful, and their garments
also."
Herodotus, The Histories 3:139
194

Well, deceitful or not, the original owner of the scarlet robe gave it to Darius, and when Darius
ascended to the throne, he wore the robe and rewarded the one who gave it to him.
Another reference to a small royal purple or scarlet robe was mentioned at the time of the
Maccabean Revolt. Note the honor given to the one who was given the robe.

King Alexander to his brother Jonathan, greeting. We have heard about you, that
you are a mighty warrior and worthy to be our friend. And so we have appointed
you today to be the high priest of your nation; you are to be called the kings friend
(and he sent you a purple robe and a golden crown) and you are to take our side and
keep friendship with us.

1 Maccabees 10:18-20

When Jonathan received his purple robe and crown, he received his kingdom. Likewise, the
Romans mocked Jesus with a robe and crown concerning the Kingdom of God that He had
preached. Since every king wears a crown as a symbol of his office, power, and prestige, Jesus
was also given a crown of thorns and mocked again. His crown was made from the branches of
a thorny tree that produces thorns two to three inches long. The points are extremely sharp and
to make a crown is still an arduous and sometimes painful task. In the Old Testament, thorns are
symbolic of punishment
195
and the Adamic curse (Gen. 3). The crown of thorns reflects the
Adamic curse of humanity that Jesus took upon Himself.

As a crown, its mockery was a reflection of when an emperor took official position in the
government. On coronation day, a new monarch was honored with a golden crown, or a
winning athlete receives a crown of olive branches upon his head.
196
Cyril of Jerusalem made
this observation regarding the crown of thorns:

Adam received the sentence, Cursed is the ground in your labors; thorns and

194. The History of Herodotus Translated by George Rawlinson http://classics.mit.edu/Herodotus/history.3.iii.html
November 30, 2013.

195. Num. 33:55; Judg. 2:3; Prov. 22:5.

196. Packer and Tenney, Illustrated Manners. 261-62; Vos, Crown. 1:1039-40; Raffety, Crown. 1:831-32.

thistles will it bring forth to you. For this cause Jesus assumes the thorns, that He
may cancel the sentence; for this cause also was He buried in the earth, that the
earth, which had been cursed, might receive a blessing instead of a curse.

Cyril of Jerusalem, Catechetical Lectures
197

The crown of thorns not only inflicted mockery and shame, but also pain. When the long thorns
pricked through the nerves around the skull, the result was a pain in the form of a lightning bolt.
It was so severe, that some prisoners who were not condemned to death, but received the crown,
committed suicide.
198

16.01.02.C. A CROWN OF THORNS. The author made a crown of thorns from
a thorny tree growing near the Dead Sea. Its woody thorns are rigid and easily
puncture the skin. A crown like this was placed upon Jesus. Photograph by the
author.


The mocking of prisoners and the disadvantaged
Prisoners and others, who were disadvantaged for whatever reason, were in an absolutely
powerless position and were often mocked, as if they had ultimate royal power and authority.
The mockery of Jesus, by the Romans, was similar to what many others faced. Below is an
example of a mentally-challenged man who was mocked as being a king an effigy of King
Agrippa.

According to Philo of Alexandria, on July 28, A.D. 38, Herod Agrippa visited Alexandria, Egypt
on an imperial mission from the Roman Emperor Caius Caligula. According to Philo, Herod
was grossly insulted and the Roman governor of Egypt, Aulus Avilius Flaccus, did nothing to
punish the guilty persons. In essence, he said that a group of teenagers (called youngsters)
took a mentally ill man named Karabas, dressed him up like a king, and played a cruel game of
honoring him as if he was Herod Agrippa. In response, the Egyptian governor, Flaccus, did
nothing.

However, on the other side of the Mediterranean Sea, Rome was not about to tolerate the laxness
of Flaccus. Early in October of A.D. 38, Emperor Caligula sent a Roman officer to arrest
Flaccus. Philo wrote the following account:

36
Now there was a lunatic named Karabas, whose madness was not of the wild and
savage kind, against which neither the madmen themselves nor those in their
vicinity can protect themselves, but of the more relaxed and gentler variant. He
spent both day and night naked on the streets, not discouraged by heat or cold, a
plaything of the children and the youngsters who were idling about.

37
Together they drove this poor man into the gymnasium and placed him there on a
platform so that he could be seen by everyone. On his head they spread out a piece
of papyrus for a diadem and clothed the rest of his body with a doormat for a robe;
and someone who had seen a small piece of native papyrus lying on the street, gave
it to him for a scepter.

38
And then, as in the theatrical mime, he had been dressed up like a king and
received the insignia of kingship, young men, bearing sticks on their shoulders as if
they were carrying spears, stood on either side of him in imitation of bodyguards.
Then others approached him, some as if to salute him, others as if to plead their case
before him, again others as if to consult him about the affairs of the state.

39
Then there arose a strange sound from among the multitude of those standing
around him: They called him Marin which is said to be the world for Lord in
Syriac for they knew that [King] Agrippa not only was by birth Syrian but also
ruled as a king over a great part of Syria.

40
When Flaccus heard, or rather saw all this, he should not only have arrested the
madman and put him in prison, in order to prevent him from giving opportunity to
the revilers to insult their superiors, but he should also have punished the ones
responsible for dressing him up like that, for they had dared in both deeds and
words, both openly and indirectly, to insult someone who was a king and a friend of
Caesar, someone who had been honored by the Senate of Rome with the praetorian
insignia. But not only did he not punish them, he did not even think fit to restrain
them, but he gave license and impunity to all whose who were so malevolent and
malicious, and he pretended not to see what he did see and not to hear what he did
hear.

Philo, Against Flaccus 36-40
199

The mockery of Karabas was obviously not focused on him alone, but also on King Agrippa.
Likewise, the mockery of Jesus was not focused on Him alone, but also upon all those who were
His followers, as well as upon the God of the Jews.

16.01.03 Jn. 19:4-6

PILATE PRESENTS JESUS

199. Boring, Berger, and Colpe, eds. Hellenistic Commentary to the New Testament. 303-304. See also
http://www.bible.org/docs/nt/books/mar/jewishb.htm, Retrieved July 25, 2001; as well as
http://books.google.com/books?id=PQu2usF-
cEYC&pg=PA46&lpg=PA46&dq=philo+against+flaccus&source=bl&ots=6L1PfsYRCz&sig=_JvE_QHJrUtqMlFGU
puFX3FIK6s&hl=en&sa=X&ei=43lrUPidFo2B0QGz_IGoDw&sqi=2&ved=0CEoQ6AEwBg#v=onepage&q=philo
%20against%20flaccus&f=false Retrieved October 2, 2012.

4
Pilate went outside again and said to them, Look, Im bringing Him outside to
you to let you know I find no grounds for charging Him.
5
Then Jesus came out wearing the crown of thorns and the purple robe. Pilate said
to them, Here is the man!
6
When the chief priests and the temple police saw Him, they shouted, Crucify!
Crucify!
Pilate responded, Take Him and crucify Him yourselves, for I find no grounds for
charging Him.

Crown of thorns and the purple robe. The crown and robe together were symbols of kings,
obviously here in mockery of Jesus. Kings and wealthy aristocrats wore fine linen and purple or
scarlet garments to display power, wealth, and prestige. Purple dye was made from the secretions
of four seashells creatures
200
that lived along the eastern Mediterranean coast. The dye masters of
Tyre created variations of purple or scarlet could be obtained by mixing the secretions. Since a
large number of creatures
201
were needed for the production of a small quanity of dye, the
process was labor intensive and expensive.
202
This not only was insulting to Jesus, but also to the
Jewish people.

When the chief priests and the temple police saw Him, they shouted, Crucify! Crucify!
The passage clearly states those who called for the crucifixion were the chief priests (Sadducees)
and their police assistants. Pilate again brought out Jesus and told the crowds that he found Him
innocent, the fourth such announcement. By this time Jesus had been beaten severely and was
exhausted from repeated punishments. When Pilate said, Here is the man, it was to strike a
chord of compassion and pity among the Jews when they looked upon a Man who had already
suffered so much. However, the Sadducees were void of any compassion or pity. Again, Pilate
said, I find no basis for a charge against him, the fifth declaration of innocence. But the Jews
just wanted Him crucified.

16.01.04 Jn. 19:7-11

200. Technically speaking, from 4 molluscs known as helix ianthina, murex brandaris, murex trunculus, and purpura lapillus.

201. It has been estimated that 8,000 molluscs were needed to produce 1 gram of dye. See Irvin, Purple. 1057.

202. Irvin, Purple. 1057.

JESUS QUESTIONED AGAIN

7
We have a law, the Jews replied to him, and according to that law He must die,
because He made Himself the Son of God.
8
When Pilate heard this statement, he was more afraid than ever.
9
He went back
into the headquarters and asked Jesus, Where are You from? But Jesus did not
give him an answer.
10
So Pilate said to Him, Youre not talking to me? Dont You
know that I have the authority to release You and the authority to crucify You?
11
You would have no authority over Me at all, Jesus answered him, if it hadnt
been given you from above. This is why the one who handed Me over to you has the
greater sin.
He made Himself the Son of God. The Jews had a serious problem with anyone who claimed
deity, especially if claimed by a Jew. Such claims brought to mind the horrific experiences two
centuries earlier by Antiochus IV Epiphanies (170-165 B.C.) who not only claimed to be a god,
but unmercifully persecuted the Jews.
203
Furthermore, to claim deity was a violation of the
Mosaic Law, since no man was to be worshiped. Obviously, if Jesus was God, He would be
worshiped. The Romans, on the other hand, did not have such a problem with divine humanity.

Emperors considered themselves gods, just as the pharaohs of Egypt had done centuries earlier.
Any son of an emperor was considered to be a son of a god. Pilate most certainly looked at the
homely Jesus and knew He was not a son of an emperor. To Pilate, for a man to call himself
such was sheer folly, yet he knew Jesus had character traits that were most honorable.

Pilate already had difficulties in announcing judgment upon a man with whom he could find no
fault. His compassion for Jesus was out of character for one who had a well-established
reputation for being a tyrant. He was also a leader given to superstitions and he had heard of the
miracles and teachings of Jesus. No doubt, he must have considered what would happen to him if
he did condemn this Holy Man to die. Furthermore, his wife warned him of a dream and said that
he should have nothing to do with this Jesus. His life was in turmoil and there seemed to be no
easy escape. He failed to have the courage to do what was right.

16.01.05 Jn. 19:12-15 Before Pilate in the Antonia Fortress, adjacent to the Temple

203. See Chronological History from 200 B.C. (03.04.15) to 162 B.C. (03.04.24).

PLAY ON PILATES LOYALTY

12
From that moment Pilate made every effort to release Him. But the Jews shouted,
If you release this man, you are not Caesars friend. Anyone who makes himself a
king opposes Caesar!
13
When Pilate heard these words, he brought Jesus outside. He sat down on the
judges bench in a place called the Stone Pavement (but in Hebrew Gabbatha).
14
It
was the preparation day for the Passover, and it was about six in the morning. Then
he told the Jews, Here is your king!
15
But they shouted, Take Him away! Take Him away! Crucify Him!
Pilate said to them, Should I crucify your king?
We have no king but Caesar! the chief priests answered.

The Jewish leaders had an exhausting night and now it was 9:00 in the morning. With Passover
nearly upon them, they were relentless and, modified their tactics. Previously they sailed twice
to Rome and complained to the emperor about the cruel treatment and persecution afforded them
by Pilate. He did not want to hear this current accusation because he feared that they would
again sail to Rome and tell the emperor he had released a dangerous revolutionary who called
himself king. This would most certainly cost him his throne. One radical Jew, however
innocent, was not worth the risk.

You are not Caesars friend. The phrase, friend of Caesar was by no means a casual
acquaintance; it was a technical term, philokaisar, used to honor loyal senators, prominent
soldiers, and outstanding administrators.
204
It was a term envied by every Roman official. This
title was reserved for those whom Caesar honored and such an individual was destined to have a
bright future in the empire. It meant that a special allegiance existed with the most powerful man
on the face of the earth.
205
What the religious leaders were essentially saying was, If you let this
man go free, you are not Caesars friend and, at this time, that was pure blackmail. Not to have
been a friend of Caesar reflects the frequent manipulation of the treason law for political ends in
Roman public life. It reflects upon the notable political Latin term Caesaris amicus to


205. Farrar, Life of Christ. 431-32; Harrison, A Short Life of Christ. 215.

enforce its point.
206
Philo used the same term in the same manner in his works In Flaccum.
207

Obviously, it was a very serious accusation.

The Sanhedrin manipulated and played upon the emotions of Pilate. They knew that in the
previous year he had come under heavy scorn from Emperor Tiberius because he placed some
shields with engraved images on the walls of Herods palace.
208

These engraved images
offended the Jews. Their outrage was so strong that eventually Rome heard of the commotion.
The Romans wanted only peace and taxes; they cared little about religion. Hence, Pilate was
commanded not to offend them needlessly or he would face possible dismissal. The Sadducees,
knowing that Pilate feared dismissal, accused him of not being, a friend of Caesar.
209
His fear
of Rome would prove to be greater than his fear of God or the Roman gods.

The tyranny of Pilate did not escape the pen of Philo, who recorded some astounding actions of
the Roman governor. In his work titled, Legation to Caius, he related a story of the shield that
had an image engraved on it, which Pilate attempted to hang in the temple. This was the cause of
great confrontation between the Jews and Pilate, that he was willing to use Roman might to
accomplish his goal. However, the Jews were willing to die en masse to protect their religion,
maintain their tradition, and thereby forced him to rescind his decree. There is no question that
he would have eagerly killed them except that he feared rebuke from the emperor.
Consequently, he vented his anger against the Jews in every other conceivable manner.
Therefore, immediately after this account, Philo attributed rape, murder, insult, and inhumanity
to Pilate. He states:

But this last sentence exasperated him in the greatest possible degree, as he feared
that they might in reality go on an embassy to the emperor, and might impeach him
with respect to the other particulars of his government, in respect of his corruption
and his habit of insulting people, and his cruelty, and his continual murders of
people untried and uncondemned, and his never ending and gratuitous and most
grievous inhumanity.

206. Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. 47.

207. Philo, In Flaccum. 2.40.

208. Some scholars argue that this occurred in the year A.D. 31-32, which, in this writers opinion, would have been after
the death of Jesus. See Webb, The Roman Examination and Crucifixion of Jesus. 719-21.

209. Pentecost, The Words and Works of Jesus Christ. 468-69.

Philo, On the Embassy of Gaius 38
210

In light of statements like this, it is amazing that Pilate even considered kindness toward Jesus.
No doubt this unusual kindness was noticed by Jewish believers when they reflected upon the
time their leaders had Jesus crucified and realized that one of the most wicked governors could
not find fault with Him. This only increases the guilt of those Sadducees and Pharisees.

To add pressure on Pilate, the wealthy Herodians made numerous voyages to Rome where they
wined and dined with various aristocrats. They were close friends with family members of
Caesar. So there was a constant indirect line of communication from Jerusalem to Rome.
211
Little
wonder then that Pilate had to be very careful about what he was to do with Jesus.

He was deeply dependent upon and devoted to Rome, and this discussion was the fatal point for
the life of Jesus.
212
He was unwilling to do what he knew was right. He walked the fine line in
Roman politics and reigned from A.D. 26 to 36, the second longest of all rulers, but eventually
he paid for his sin.

Roman law required a minimum of a ten-day waiting period between the verdict and the
execution of a prisoner, but Pilate submitted to the pressures of the Sanhedrin and ordered Jesus
crucified immediately. His weakness and cruelty was evident when he chose to cave in, rather
than to risk a riot.
213
On this day, he became a friend of Herod, as well as the Sanhedrin.

It is remarkable to what extent the Romans attempted to be fair in this situation. Biblical readers
frequently obtain a view of the evils of Rome, but seldom recognize any of their attempts at
fairness and justice. The Romans, for example, permitted the Jews to maintain and enforce their
own religious laws, as confirmed in John 18:31a.

As stated previously, another reason why Pilate appeased the Sadducees was that in A.D. 26,
Sejanus, his friend and benefactor in Rome, was instrumental in having him appointed to the
position of prefect (governor) over the Jews. Thereafter, Sejanus caused political tension in
Rome and eventually became involved in a plot to overthrow Caesar. By the time Jesus was on

210. Yonge, C. D., ed. and trans. The Works of Philo. Legation to Caius also known as On the Embassy of Gaius, a
chapter of The Works of Philo. 784.

212. Farrar, Life of Christ. 432-33; Harrison, A Short Life of Christ. 199-201.
213. Farrar, Life of Christ. 433-34; Harrison, A Short Life of Christ. 199-201.

trial, the Roman senate was investigating all persons related to him, including Pilate.
Consequently, Pilate feared for his life and position and did not want to lose his amici Caesaris,
or friendship with Caesar and face execution.
214
That was in the year A.D. 30, when Sejanus
was at the heighth of his power and the emperors life was in chaos. Therefore, when the Jews
cried out that Pilate was no friend of Caesar, Pilate reflected upon the political turmoil in Rome
and all those who had already been executed, imprisoned, or committed suicide.
215

All those in the highest level of government were concerned about a possible overthrow of the
government. To make matters worse, Sejanus hated the Jews with a passion and all those
investigating him knew it. Pilate knew that the Jews had, in years past, sent delegations to Rome
to complain about their governors. So for them to sail to Rome and to complain about Pilate
could easily have tied him in a close connection with Sejanus. Note the words of Philo.

159
Therefore, all people in every country, even if they were not naturally well
inclined towards the Jewish nation, took great care not to violate or attack any of
the Jewish customs of laws. And in the reign of Tiberius things went on in the same
manner, although at that time things in Italy were thrown into a great deal of
confusion when Sejanus was preparing to make his attempt against our nation;
160

for he knew immediately after his death that the accusations which had been
brought against the Jews who were dwelling in Rome were false calumnies,
inventions of Sejanus, who was desirous to destroy our nation, which he knew alone,
or above all others, was likely to oppose his unholy counsels and actions in defense
of the emperor, who was in great danger of being attacked, in violation of all treaties
and of all honesty.
161
And he sent commands to all the governors of provinces in
every country to comfort those of our nation in their respective cities, as the
punishment intended to be inflicted was not meant to be inflicted upon all, but only

214. Maier, Sejanus, Pilate, and the Date of Crucifixion. 3-13.
215. For more information on this important point, see 03.06.25 and 15.04.02 as well as 03.06.25, A.D. 22-31 Sejanus,
the Arch Enemy of Tiberius Caesar in Historical Backgrounds.

on the guilty; and they were but few. And he ordered them to change none of the
existing customs, but to look upon them as pledges, since the men were peaceful in
their dispositions and natural characters, and their laws trained them and disposed
them to quiet and stability.
Philo, Embassy to Gaius 24:159-61
216

Therefore, to be a friend of Caesar in that year was very important; and if one was Jewish its
importance was nearly a life or death matter. There is no equal in Western politics to which this
could be compared.

However, the long arm of Roman law eventually caught up with Sejanus. In October of A.D. 31
he was tried and executed for attempting to subvert the emperor.
217
Thereafter, peace returned to
Rome and the phrase, friend of Caesar carried little or no weight. If the crucifixion of Jesus
would have occurred in A.D. 33, there would have been no need to make this statement.
218

Stone Pavement. The location of Pilates judicial bench the stone pavement that in Hebrew
is Gabbatha, is the subject of debate. Some scholars believe it was in the Antionio Fortress while
others believe it was in the western part of Jerusalem where Herod had his palace.
219

We have no king but Caesar. This statement has often been overlooked as an identifier of
those who stood before Pilate. The Pharisees, who were extreme legalists, would never have said
this. Even in their anger and hatred, they would not have denied their Shema (Deut. 6:1).

216 This information was repeated by Eusebius in his Ecclesiastical History 2.5, but he mentioned Philo as his source.
Therefore, Eusebius cannot be counted as an original and independent source.



219. Wieand, Gabbatha. 2:373; Payne, Gabbatha. 2:618.

However, the Sadducees, who were completely Hellenized and good friends with the Roman,
always had been faithful and loyal to the Romans.

Since the Sadducees controlled the temple and the Sanhedrin, they were the official leadership of
the Jewish people. This statement was the official declaration that the Jews rejected the God of
Abraham, the Messianic hope, and accepted the Roman, self-deified Caesar as their king. The
leadership abandoned their long-held view that God alone was their king (1 Sam. 12:12); that
only the Lord God of Israel would rule over the children of Abraham (Jud. 8:23). For them to say
that Caesar was their king was also to say that he was their lord and god. An astonishing
announcement!

This phrase of dedication to Caesar was announced at a time when the Jews were to dedicate
themselves to God and praise Him for the great deliverance from Egypt. The renunciation of
Israels profession to have no king but God, as made in the Passover hymn Nismat kol hay
220
is
precisely why Josephus said that the Zealots continuously rebelled against the Romans.
221
What
an irony!

While it is difficult to imagine that they would abandon their cultural and theological heritage,
they did precisely that to rid themselves of Jesus. While they continued in their Jewish traditions,
their hearts were obviously nowhere focused toward the God of their forefathers.

16.01.05.Q1 What other issues of state may have been challenging to Pilate?

So often scholars become so engrossed in the events of the Passion Week, that the possibility
that anything else was going on that could have effected Pilate, is simply never considered.
Jesus was little more than one more case he had to struggle with. He wanted to crucify Barbaras
and his two cohorts, but the Sadducees demanded he be freed, leaving his co-conspirators die the
horrible death.

Along with all the matters of state that any governor has to deal with, throughout the years Jesus
ministered there was increased interest in astrology and magic. According to the Chronicle of the
Year A.D. 354, Tiberius executed forty-five sorcerers and eighty-five sorceresses, in the years
A.D. 16 and 17.
222
These would have been barely more than a decade prior to the ministry of

220. Rensberger. The Politics of John. 406.

221. Josephus, Antiquities. 18.1.6 and Wars. 2.8.1; 7.10.1.


Jesus. In the year A.D. 32, shortly after the crucifixion of Jesus, twenty-five were executed with
a third of those guilty for conspiracy with Sejanus in the previous years. It is believed that the
law that was applied was the Lex Cornelia de sicariis et veneticis, capital punishment by burning
alive for those who murdered by poisoning.
223
The number of people charged increased annually,
until the year 32 when Tiberius had the most cases of any year during his reign.
224
One of those
is mentioned by Tacitus who wrote of a woman by the name of Numantina. She was accused of
casting incantations and spells on her husband causing him to become insane. For this she is
believed to have been charged with Lex Cornelia.
225
In light of the other charges against various
individuals, it is utterly amazing that Pilate was so incredible compassionate with Jesus. It also
highlights the accusations the Jews had against Jesus as a sorcerer.

16.01.06 Mt. 27:24-25

PILATE WASHES HIS HANDS

24
When Pilate saw that he was getting nowhere, but that a riot was starting instead,
he took some water, washed his hands in front of the crowd, and said, I am
innocent of this mans blood. See to it yourselves!
25
All the people answered, His blood be on us and on our children!
26
Then he
released Barabbas to them. But after having Jesus flogged, he handed Him over to
be crucified.
The accusers presented alleged offenses, but could not convince Pilate that Jesus was guilt y of
any crime. The progression of Pilates attempts to release Jesus is noteworthy.

1. First he attempted to ignore the case

2. Then he tried to release Jesus in light of the Passover tradition of releasing a
condemned prisoner.

3. Then he had Jesus scourged believing this would satisfy the Jewish crowd.

223. Dickie, Magic and Magicians. 147.


225. Tactius, Annals of History. 4.22.

4. After three successive failures, he attempted his last appeal.

Finally, Pilate surrendered to Caiaphas and his hysterical mob. Since there was no defense, Pilate
had no choice but to pronounce execution by crucifixion.
226

Pilate then took some water, (and) washed his hands. This was the sixth and final
declaration of innocence concerning the charges against Jesus of Nazareth. The washing of
hands was a common ritualistic act that declared innocence when a life was lost by accident.
The washing of hands was already at this time an ancient symbol among many cultures for
declaring innocence involving the death of a person. Some fourteen centuries earlier, Moses
recorded the atonement for an unsolved murder that included the elders of the town washing
their hands over the broken neck of a heifer (Deut. 21:6-9). As Pilate would eventually learn, his
guilt could not be washed away because he was guilty.

He then announced, I am innocent of this mans blood. That statement did not release him
from the consequences and responsibility for his decision. He failed to stand up for what was
right, but instead, caved in to the pressure of a minority group. Even his wife had warned him.
He could have given Jesus His freedom, exiled Him from the country, or invoked any number of
other options, but he didnt. It is ironic that pagan justice was more just than the justice of the
Jews, who were to represent the love and justice of God. History, however, has left a legacy
regarding his character. Philo, the Jewish philosopher from Alexandria, Egypt, described the
seven mortal sins of Pilate:

...his venality, his violence, his thievery, his assaults, his abusive behavior, his
frequent executions of untried prisoners, and his endless savage ferocity.
227

Josephus recorded a series of events that support the opinion of Luke and Philo. He stated that
Pilate attempted to abolish Jewish laws, set up statues at night without the knowledge of the local
religious leaders, and used temple money to bring water into Jerusalem. Pilate eliminated his
opponents by having his soldiers wear street clothes, surround the opponent in a crowded street,
and at a given signal, they stabbed him. The soldiers would then keep on walking and
disperse.
228
It was a tactic used by the Zealots, whom the Romans called Sicarii. Clearly, Pilate
disliked the Jews and their religion. Overall, he failed to offer them consideration afforded by
other Roman prefects. He frequently reflected the beliefs and lifestyle of Antiochus IV

227. Legatio ad Gaium. 38:299-305.
228. Josephus, Antiquities. 18.3.1-2.

Epiphanes, who ruled some two centuries earlier. Therefore, in light of Pilates personality and
cruel leadership qualities, it was very uncharacteristic of him to be so considerate of Jesus,
especially in light of the militant attitude of the Sadducees.

Pilate may have claimed innocence by the washing of his hands, but God did not see it that way.
The rest of his life was in constant turmoil. He met his demise as the result of his response to a
Samaritan rebellion. Some scholars believe it was a messianic movement while others say that
a certain imposter claimed to have found some artifacts that were hidden by Moses. Regardless,
in A.D. 36 Pilate sent his troops to the Samarian village of Tirabatha and the result was a huge
slaughter of innocent people.
229
The Samaritans complained to Vitellius, telling him that the
whole matter was not a rebellion, but a harmless religious movement. Furthermore, Pilates
soldiers killed many refugees.
When the senseless killing became known in Roman circles, Pilate was ordered to sail to Rome
by Vitellius, the legate of Syria, to defend himself. However, by the time he arrived, Emperor
Tiberius died. Nonetheless, he was removed from office.
230
According to Eusebius, Pilate was
exiled and then committed suicide, although a legend says he suffered death under Emperor
Nero.
231
The account of Pilates last days as recorded by the early church father Eusebius is as
follows:

It is proper also to observe how it is asserted that this same Pilate, who was
governor at our Saviors crucifixion, in the reign of Caius (Caligula), whose times
we are recording, fell into such calamities that he was forced to become his own
murderer, and the avenger of his own wickedness. Divine justice, it seems, did not
long protract his punishment. This is stated by those Greek historians who have
recorded the Olympiads in order together with the transactions of the times.

Eusebius, Church History 2.7.1
232


230. Josephus, Antiquities. 18.4.1-2; also 09.03.08 and 15.04.05.

231. Josephus, Antiquities. 18.4.1-2; Farrar, Life of Christ. 432-36.
232. Elwell and Yarbrough, Readings from the First-Century World. 44; Farrar, Life of Christ. 433.

16.01.06.A. INSCRIPTION OF PILATE AND TIBERIUS. A monument with
an inscribed reference to Pilate and Tiberius was discovered in 1961 for a
building known as the Tiberius. It was the dedication stone of the Roman theater
in Caesarea Maritima built by an architectural genius, Herod the Great.
Photographed by the author at Caesarea and inscription completed (below) by the
Israel Museum. Photo by the author.

This damaged inscription is the only one found that refers to Pilate. Notice that his title was
Praefectus Iduaeae or Prefectus Judaea. Until this time, scholars believed the official title of
Pilate to have been procurator.
233

[Dis Augusti]s Tiberieum
[-Pon]tius Pilatus
[praef]ectus Idua[ea]e
[fect, d]e[dicavit]

233. Zondervans New International Version Archaeological Study Bible. 2005. 1714.

16.01.06.B. THE INSCRIBED LATIN WORDS THAT HONOR PILATE AND
TIBERIUS.

His blood be on us and on our children. In the rage and anger of mob hysteria, the Jews
(namely the Sadducees and their friends) eagerly cursed themselves and their future generations.
The power of words by mere mortals is, at times, more dynamic and powerful than can possibly
be imagined. Forty years later the entire Sadducean leaders and their families were slaughtered
by the Romans as the temple was destroyed. Furthermore, two thousand years of history
demonstrate that this curse has followed them throughout the world.

The fact remains that Jesus still had an immense following of people who desired to see Him
become the political-messiah who would bring national independence and greatness as King
David had done. Furthermore, nearly all of the New Testament writers were Jewish. One can
hardly label them as being anti-Semitic, especially the apostle Paul, who remained a loyal
Pharisee his entire life. The gospels place the blame for the death of Jesus upon the national
leadership of the Jewish nation, as well as the Romans. Reasons for His death are historical,
theological, and spiritual, but not racial.

Conclusion

In summary, Up until this time there were three major errors committed by Pilate which
profoundly influenced his decision concerning Jesus.

1. In A.D. 26, shortly after he arrived in Caesarea, he entered Jerusalem with Roman
military standards with the busts of the emperor on them. This violated the Jewish
commandment of not having graven images. Every previous prefect had the images
removed before marching troops into Jerusalem, but Pilate lacked that sensitivity. When
Pilate realized the Jews were willing to die for their law, he withdrew his standards in
humiliation.
234

2. He took funds from the temple to finance the completion of a new aqueduct that was
begun by Herod the Great. This caused a huge protest among the Jews which Josephus
estimated to have been in the tens of thousands. Many were severely injured, dozens
killed either by the sword or being trampled upon by horses. The protest ended with a
bloody legacy. There can be little doubt that word of this event reached Rome.
235

234. Josephus, Antiquities 18.3.1 and Wars 2.9.2.

235. Josephus, Antiquities 18.3.2 and Wars 2.9.3.

3. He placed votive shields in Jerusalem that were devoted to the honor and memory of the
emperor who the Romans considered to be a god.
236

Pilate had lost all three confrontations and some historians believe that Caesar was aware of
them. Philo, a Jewish philosopher who lived in Egypt, said that the Jews threatened to report the
misdeeds of Pilate to the Emperor.
237
Obviously, the leading Jews essentially blackmailed him
into crucifying Jesus, as he feared they would go to Rome and file a complaint with the emperor.
His career was clearly on the line. Ironically, his final misjudgment was a massacre of many
Samaritans a few years later that ended his stay in the Middle East.

16.01.06.Q1 What happened to those who opposed Jesus?

The enemies of Jesus met horrific deaths. Divine judgment followed those who were involved in
both the planning of the crucifixion and the final act. Note the following brief accounts:

1. Herod the Great died an agonizing death; his body began to decay while he was still
living.

2. The entire family of Annas, the father-in-law of Caiaphas, was destroyed during the
First Revolt as the Romans attacked the Holy City. A vicious mob dragged one young
man alive through the streets of Jerusalem until the skin on his back was shredded off his
dead body.

3. The entire Sadducean religious party was destroyed with the temple.

236. Philo, On the Embassy to Gaius 24:159-61.

237. Quoted by Barclay, Matthew. 2:358-59.

4. As stated above, Pilate met his demise as the result of his horrific response to a
Samaritan rebellion, that was merely a religious movement. Consequently, in A.D. 36
he was exiled and then committed suicide.
238

5. Herod Antipas was deposed and died in exile.

On an interesting side note, due to Roman persecutions against Christians, many early church
leaders blamed the Jews rather than the Romans for the crucifixion of Jesus. A few went as far as
to speak highly of Pilate, even though church liturgy clearly stated that it was Pilate who sent
Jesus to the cross. One of the early church fathers, Tertullian, around A.D. 200 referred to Pilate
as a Christian in his conscience. The Greek Orthodox Church canonized Pilates wife Procula,
and the Ethiopian Church recognizes June 25 as St. Pilate and St. Proculas Day.
239

16.01.07 Mk. 15:20; Jn. 19:17 (See also Mt. 27:31)

JESUS IS LED OUT

Mk.
20
When they had mocked Him, they stripped Him of the purple robe, put His
clothes on Him, and led Him out to crucify Him.

Jn.
17
Carrying His own cross, He went out to what is called Skull Place, which in
Hebrew is called Golgotha.

Led Him out. The Roman soldiers who led Jesus to the cross knew they were violating
Roman justice. Yet they had to obey Pilate or their careers, and possibly their lives, would have
been threatened. In the Old City of Jerusalem is a narrow winding street is named the Via
Delorosa, meaning the Way of Suffering. Nearly every tourist group today walks down that
narrow winding street. Tradition says it is the path that Jesus walked from the Antonio Fortress
to Calvary.
240
However, history records that the city was destroyed and rebuilt a number of
times. Thus, the authentic Via Delorosa is buried many feet below under many tons of rubble
and no one knows where it is. The beginning and ending points are known, but little else.

It was common practice that those who were to be crucified were forced to walk through the
busiest streets to give maximum exposure of the event. Roman authorities used this execution

238. Eusebius, Ecclesiastical History. 2.7.

239. Yamauchi, Concord, Conflict and Community. 170.

240. The tradition is of Crusader origin. They created many such traditions and identified traditional sites of various
biblical events to appease wealthy European tourists.

process to instill a horrific fear in anyone who was thinking of starting a rebellion. Note the
following comment by Marcus Fabius Quintilianus (c. 35 c. 100) who is generally referred to
just as Quintilian.
241

When we crucify criminals, the most frequently used roads are chosen where the
greatest number of people can look and be seized by this fear. For every
punishment has less to do with the offense than with the example.

Quintilian, Declamations 274.13

The concept of using crucifixion to manipulate the decision of others was used by General Titus
when he began his onslaught against Jerusalem in the First Revolt. His Tenth Legion had
surrounded the city, his war machines were in place, and any Jews who were captured were
crucified so that those who stood upon the city walls could see their loved ones and neighbors in
dying in excruciating agony. Josephus said that the purpose was to induce the Jews to surrender.
Of those captured, he said,

They were accordingly scourged and subjected to torture of every description,
before being killed,
242
and then crucified [them] opposite the walls.
243
Titus indeed
commiserated their fate, five hundred or sometimes more being captured daily; on
the other hand, he recognized the risk of dismissing prisoners of war, and that the
custody of such numbers would amount to the imprisonment of their custodians.
But his main reason for not stopping the crucifixions was the hope that the spectacle
might perhaps induce the Jews to surrender, for fear that continued resistance
would involve them in a similar fate.

241. http://virtualology.com/rhetoricaltheory/quintilian.org/ Retrieved October 26, 2013; Webb, The Roman
Examination and Crucifixion of Jesus. 697.

242. Throughout the Old Testament Period, nearly all those who were hung on a tree, were executed first. The
hanging of the body was for public observation only. For example Deuteronomy 21:22-23 assumes an already executed
person was hung on a tree. See also Dead Sea Scroll 4QpNah fr 3-4 1:6-8. In this case, Titus followed a pattern used
my many ancient cultures. Some Islamic governments still practice this today, as did Yasser Arafat of the Palestinian
Authority who hung the bodies of suspected Israeli collaborators from poles and water towers.

243. The term opposite the walls means that the crosses were placed in a position opposite of the (city) walls so
those on top of the city wall could witness the bodies of friends and family members. The observers probably believed
that the crucified victims were still alive at the time.

244

It should be noted again that crucifixion was not a permitted form of execution for a Roman
citizen. In fact, the great orator Cicero essentially said that the thought of it should be far
removed from the mind of a citizen.
245
However, if a Roman citizen, such as Sejanus, was tried
and found guilty of treason, he would have experienced another form of execution. The Apostle
Paul benefited from this Roman law.

Carrying his own cross. Jesus is often incorrectly portrayed as dragging a cross that
consisted of a post and crossbeam. He did not drag His cross, He carried the crossbeam, known
as the patibulum. The post was already secured in the ground. It was common practice in the
Roman world to have the criminal carry his crossbeam to the site of the crucifixion.
246
At times
so many were crucified that some criminals were crucified on olive trees to which a cross beam
was attached if two branches did not suffice.
247

244. This narrative is an excellent example of a historians bias. While Josephus presents accurate details of the event, he
rarely states anything negative about the Roman generals and commanders. After all, when he was writing his books, he
enjoyed the luxurious retirement and villa in Rome, and he was not about to ruin that by criticizing those who were
supporting him. See also Webb, The Roman Examination and Crucifixion of Jesus. 697-98.

245. Cicero, For Rabirius on a Charge of Treason 5.16.


247. Mackowski, Jerusalem City of Jesus. 6; Torrance, Cross, Crucifixion. 1:343.

16.01.07.A. A WALL MURAL OF A FIRST CENTURY JERUSALEM
STREET SCENE. A painted mural at the end of a first century paved street
depicts a typical street scene. The street was colonnaded with shops on either
side. Jesus would have carried His cross along a street like this, as the Romans
wanted everyone to see what happened to anyone who dared to rebel against the
Empire. Photograph by the author.

16.01.07.B. A SCULPTURE OF JESUS DRAGGING HIS CROSS. He is
shown falling down due to the heavy load. This is the traditional image that has
transcended the centuries. Yet Jesus did not drag or carry the entire cross as
shown, but only the heavy crossbeam to the crucifixion site where the post was
already in the ground. Photographed along the Via Delorosa by the author.

The description of the horrific method of crucifixion was preserved for us in the second century
B.C. when the Roman comedian wrote his work titled the Mostellaria. In this comedy, a person
is said to,

Carry a crossbar (patibulum) through the city, which was then attached to an
upright stake (crux).
248

This account agrees with the custom of the first century in Judea. The weight of the entire cross
would have been too heavy, even for a Roman soldier to carry any distance.

Finally, the imagery of Jesus carrying His crossbeam is reflective typology of Isaac carrying his
wood for the burnt offering. Isaac, however, was spared from being a human sacrifice; Jesus
was not.

248. Quoted by Wilkinson, Jerusalem as Jesus Knew It. 150.

Skull Place Golgotha. It was called such, not because of the appearance of a skull, but
probably because so many crucifixions were held there. In such designated locations,
249

crucifixion posts were often permanent fixtures. It probably has a colloquial meaning was the
place of crucifixion. When Jesus carried His cross, in true Roman tradition, He carried only the
cross beam because the post was already secured in the ground.

Today there is a small hill at the Garden Tomb that has the obvious appearance of a skull, but
that is not to say it had the same appearance in the first century, nor is it necessarily the place
where anyone was crucified. It should be noted that the region prone to have many earthquakes,
more than most other regions of the world. Therefore, the hill that has the appearance of a skull
most likely was merely a hill in the first century.

The gospels do not mention a specific hill or mount, but simply mention that the name of the
crucifixion site is the skull. To translate the skull place, or Golgotha, as the place of dead mens
skulls is not correct. Rather, it was the place of death. The name is translated correctly as
follows:
250

1. In Aramaic Gulgoltha

2. In Hebrew Gulgoleth (translated as skull in Judges 9:53; 2 Kings 9:35)

3. In Latin Calvaria

4. In Greek Kranion

5. In English Calvary (from the Latin Calvaria)

16.01.08 Mk. 15:21-22 (See also Lk. 23:26; Mt. 27:32)

SIMON OF CYRENE

21
They forced a man coming in from the country, who was passing by, to carry
Jesus cross. He was Simon, a Cyrenian, the father of Alexander and Rufus.
22
And
they brought Jesus to the place called Golgotha (which means Skull Place).


250. Vincent, Word Studies in the New Testament. 1:144;

Lang, Know the Words of Jesus. 393.

Jesus carried the heavy cross beam through the crowded streets of Jerusalem. Thousands who
had seen Him perform healings and other miracles could not believe their eyes. The Man who
was loved by the multitudes was being crucified on the eve of Passover. Soon they would learn
of the significance of that connection. In the meantime, Jesus struggled theough the streets of the
Holy City and stumbled to the ground. Some medical scholars believe this was possibly due to
an early stage of shock.
251

Simon of Cyrene (modern Libya) was a proselyte Jew, who had come to Jerusalem to celebrate
Passover, and just happened to be in the line of march when Roman soldiers ordered him to carry
the crossbeam for Jesus. There is no reason given as to why Simon was selected to carry the
cross. Since he was, however, from North Africa, he most certainly was Jewish African and for
this reason, he may have been drafted into service.
252
Josephus recorded that there was a Jewish
colony in Cyrene.
253

According to the Oral Law, the act of carrying the crossbeam defiled him. The irony is that
Simon was prevented from celebrating Passover, the purpose for which he had traveled across
the Mediterranean Sea to Jerusalem. However, according to an early church tradition, this act
was also the point of Simons conversion. Eventually he and his sons became leaders in the
Jerusalem church (cf. Rom. 16:13).
254

Simon, a Cyrenian, the father of Alexander and Rufus. Mark presents a piece of unique
evidence which supports the theory of a mid-first century writing of his gospel. In this passage,
Mark refers to a certain man identified as Simon, the father of two sons.
255
His sons are
mentioned here and nowhere else in Scripture. If they were significant individuals, their names
would, most certainly, have been remembered for generations and mentioned by the early church
fathers or in extra-biblical books. However, the fact that they were essentially
nobodies indicates that the gospel was probably written in the lifetime of the two sons, even
though the father may have passed on. Since obscure names are soon forgotten, Simon and his


252. Powers. Treasures in the Storeroom. 47-48.

253. Josephus, Against Apion. 2:44.
254. Macartney, Great Interviews of Jesus. 130; Torrance, Cross, crucifixion. 1:343; Pentecos, 478; Richards, The Bible
Readers Companion. 647.
255. When this ossuary was discovered another ossuary was discovered with the name Sara inscribed upon it. Scholars
believe she was the sister to Alexander. See Evans, Excavating Caiaphas, Pilate, and Simon of Cyrene. 338-40.

sons must have been influential in the Jerusalem congregation prior to the destruction of the
temple.
256
It is noteworthy that the Christian faith spread quickly to Cyrene as found in Acts
11:20 and 13:1, and Simon of Cyrene was probably very much involved in that work.

16.01.08.A. THE BURIAL OSSUARY OF ALEXANDER, THE SON OF
SIMON OF CYRENE. In 1942 a remarkable discovery was made. The Ossuary
containing the bones of Alexander, the son of Simon, who carried the cross of
Jesus was found in a cave-tomb in the Kidron Valley. Ossuaries varied in size,
barely long enough to hold the longest human bone the thigh bone. Hence, sizes
were approximately 12 inches wide by 15 inches high by 24 inches long. Photo
courtesy of the Israel Museum.

Golgotha. In Latin the name is Calvary, the name commonly used in English.

16.01.09 Lk 23:27-31

WOMEN WEEP FOR JESUS

27
A large crowd of people followed Him, including women who were mourning and

256. When archaeologists discovered the burial cave that contained this ossuary, they also found 13 intact pottery vessels
that clearly dated the last use of the tomb to pre-destruction Jerusalem. Powers, Simon of Cyrene Tomb
Connnection. 17:4, 4.

lamenting Him.
28
But turning to them, Jesus said, Daughters of Jerusalem, do not
weep for Me, but weep for yourselves and your children.
29
Look, the days are
coming when they will say, The women without children, the wombs that never
bore and the breasts that never nursed, are fortunate!

30
Then they will begin to say to the mountains, Fall on us! and to the hills, Cover
us!
31
For if they do these things when the wood is green, what will happen when it
is dry?

For if they do these things when the wood is green, what will happen when it is dry? This
was a prediction of the suffering that would come in only four decades at the destruction of
Jerusalem and the temple. A similar thought is expressed in I Peter 4:17, For it is time for
judgment to begin with the family of God; and if it begins with us, what will the outcome be for
those who do not obey the gospel of God?

The phrase is another example of Jesus use of nature to explain His point. It cannot be
understood without its reflection on the words of an early sixth century B.C. prophet who gave
warnings to the rebellious children of Israel when they were in Babylonian captivity. The
warning was words of judgment that would fall upon the people as fire destroys a dry tree in the
desert. In this short allegory, the green tree represents the righteous Jews and the dry tree is
representative of the wicked and religiously dead Jews. The impending judgment that would fall
upon Jerusalem would not only destroy the wicked Sadducees, but also engulf some of the
righteous as well.
257
There were many righteous Jews living in Judaea, but their faith was tested
when the judgment of God fell upon the land. Another way to explain this passage is to say that,
if the leaders of Israel were willing to do this horrific act of rebellion now, how much worse
would be done in the future when apostasy would be commonplace? The judgment of God
would bring a greater infliction upon the rebellious children of Abraham.

At some point during the years A.D. 115 to 117, the Roman historian Cornelius Tacitus wrote an
interesting comment recognizing the suffering of Jesus, as well as those who became known as
Christians. They were blamed for all the troubles of the Roman Empire, including the fire in
Rome, which was started by Nero himself. Tacitus said:

But neither human resources, nor imperial generosity, nor appeasement of the gods,
eliminated sinister suspicions that the fire had been instigated. To suppress this
rumor, Nero fabricated scapegoats - and punished with every refinement the
notoriously depraved Christians (as they had been popularly called). Their

257. Bivin and Blizzard, Understanding the Difficult Words. 82-84.

originator, Christus [Christ], had been executed in Tiberius reign by the governor
of Judea, Pontius Pilatus.
258

Tacitus, The Annals of Imperial Rome 15.41

The words of Tacitus are interesting for two reasons:

1. Jesus is the originator of a religious movement known as Christians.

2. Jesus was crucified by the direct command of Pontius Pilate.

The Romans could not understand how the Jews, and later the Christians, could worship a god
they could not see, touch, or smell. Furthermore, they certainly wondered what Jesus taught that
would make so many be so willing to die for their faith. The Roman mind could not comprehend
a mystery. However, it was not the death of Christ, but His resurrection, that was the passion of
His followers.

16.01.10 Lk. 23:32-34a; Mk. 15:23, 25, 27-28 (See also Mt. 27:33-34, 38; Jn. 19:18) 9:00 a.m.
noon; First Day of Passover.

JESUS IS CRUCIFIED

Lk.
32
Two otherscriminalswere also led away to be executed with Him.
33
When
they arrived at the place called The Skull, they crucified Him there, along with the
criminals, one on the right and one on the left. [
34
Then Jesus said, Father, forgive
them, because they do not know what they are doing.] And they divided His clothes
and cast lots.

Mk.
23
They tried to give Him wine mixed with myrrh, but He did not take it.
25
Now
it was nine in the morning when they crucified Him.

Two others---criminals---were also led away to be executed with Him. A common robber
or bandit was known as a lestai. Previously, when Jesus was arrested, He asked the soldiers if

258. The Latin form of Pontius Pilate.

He was a lestai.
259
But the Romans never crucified common robbers or bandits, they crucified
those who rebelled against Roman authority. Those persons, however, were often roobers as
well.

According to Roman practice, all three men were probably forced to walk along the longest route
through the most crowded streets of Jerusalem. This was to install a strong sense of fear in the
common people who may have had thoughts of insurrection. By this time, all of Jerusalem had
heard that Jesus was tried and about to be crucified.

Jesus and the other two men were each accompanied by four soldiers, and all twelve were under
the command of a centurion. They were commissioned to perform four acts of service:

1. Guard the prisoner enroute from any persons in the crowd who would attempt to free
him or kill him.

2. Insure the Prisoners safe arrival to the place of execution.

3. Soldiers were to stay with each prisoner until death was assured.

4. At times, soldiers guarded the deceased body so the family could not give their loved
on a decent burial.
260

Jesus was crucified between two thieves, as predicted by the prophet Isaiah, who said He was
numbered with the transgressors (53:12). The Romans and religious elite promoted the image of
Jesus as simply another criminal who needed to die. They were correct concerning His need to
die, but did not understand the reason why. Christ died between two condemned men; one chose
life through salvation and the other chose death and eternal damnation. Jesus is the only option
between life and death.

The two criminals who were crucified with Jesus have at times been identified as robbers.
However, robbery was not a crime punishable by crucifixion. The Greek word is testes, meaning
insurrectionists (Mk. 15:27), which affiliated them with anti-Roman Zealot and possibly
revolutionary messianic activities. Theft and similar crimes were often committed as a means of
support by these criminals.
261

259. Lang, Know the Words of Jesus. 369-70; 395.

260. Pentecost, The Words and Works of Jesus Christ. 479, 482.
261. Guinness, Mysteries of the Bible. 333-34.

Jesus said, Father, forgive them, because they do not know what they are doing. This is
the first of seven last sayings of Jesus as He was dying upon the cross of Calvary.

Whenever men died on the cross, they screamed in agony, shouted expressions of pain and
curses against those who crucified them and against all the gods they could think of. In sharp and
stunning contrast, Jesus bore His pain in quietness and forgiveness. Even if Jesus was not God,
His death would have convinced any witness that He was God so profound was His response to
the shameful torture that ended His life.

This profound statement was spoken by the one who knew no sin and had every reason in the
world to destroy those who had inflicted such massive pain upon Him. The phrase reflects agape
or God kind of love, to a lost and dying humanity. Jesus died as He lived; He practiced what
He preached; He lived and died His sermon that He preached on the beatitudes. His words
would later be uttered by thousands of martyrs, who died for the faith beginning with Stephen,
whose dying words were Lord, do not hold this sin against them (Acts 7:60). Luke recorded in
Acts 7:54-8:3 the events of the first martyrdom and the fact that Saul of Tarsus approved his
execution by rioters. The love of Jesus demonstrated by Stephen with his dying breath was
probably the beginning of Sauls conversion process. The compassion that Saul witnessed was
foreign to this zealous Pharisee. No doubt his incredible rage was evidence that his conscience
was under strenuous guilt.

If any of those who crucified Jesus were condemned to Hell, it was not because they crucified
Him, but because they failed to accept His forgiveness. If these men could find salvation after
this horrible deed, then most certainly anyone else can also find salvation by accepting Jesus as
Lord of their life. The question then must be asked, What is forgiveness? It is the restoration
of a fellowship. The fellowship between God and man was broken with the sin of Adam and
Eve and was restored when Jesus paid the price for the sins of humanity. However, for that
fellowship and restoration to be functional in ones life, it must be accepted.

As a result, anyone who was involved in the crucifixion could have received complete and
unconditional forgiveness if so requested. The Scriptures never give room for making excuses
for sin, but there is unlimited compassion and mercy for confession.

This phrase also alludes to the words spoken by the high priest on the Day of Atonement. His
statement of forgiveness made a powerful impact, for the Jews would realize the blood of Jesus
had paid the sacrifice for their sins, just as the priest intervened on their behalf and the people
received atonement of sins by the shed blood of the sacrificial scapegoat. When the priest laid his
hands upon the scapegoat, he prayed this prayer:

O God, your people, the House of Israel, have committed iniquity, transgressed, and
sinned before you. O God, forgive I pray, the iniquities and transgressions and sins
which your people, the House of Israel, have committed and transgressed and
sinned before you; as it is written in the law of your servant Moses, For on this day
shall atonement be made for you to cleanse you; from all your sins shall you be
made clean before the Lord (Lev. 16:30).

Mishnah, Yoma 6.2

The reflection of the priestly prayer was obvious. What a contrast there was between the prayers
of Jesus and those of the Sadducees. Jesus said Father, forgive them... (Lk. 23:34) while the
Sadducees prayed (or said) Let His blood be on us and on our children (Mt. 27:25). Some
scholars have said the religious leaders and Pilate did know or should have known that what they
were doing was wrong and, therefore, Jesus did not extend forgiveness to them.

When Stephen was being stoned to death, the legalistic Pharisee by the name of Saul, heard him
call upon the name Father (some translations read Lord). Saul may have wondered if the
dying martyr saw an image of God as the stones were hurled upon him. Yet the Spirit of God
would eventually bring about a dramatic conversion and Saul would become known as the
Apostle Paul. The one who suffered the most that day may not have been Stephen, but the man
who eventually became the greatest apostle and wrote more New Testament books than any
other author.

They tried to give Him wine mixed with myrrh. Crucifixion was so horrible, that at times
hardened soldiers demonstrated compassion. For this reason it became custom to offer them wine
with either bitter-tasting myrrh or frankincense which dulled the pain.
262
The Talmud recorded
the following custom of the day:


When one is led out to execution, he is given a goblet of wine containing a grain of
frankincense, in order to benumb his senses, for it is written, Give strong drink unto
him that is ready to perish, and wine unto the bitter in soul (Prov. 31:6). And it has
also been taught: The noble women in Jerusalem used to donate and bring it.

Babylonian Talmud, Sanhedrin 43a

Jesus refused to take an analgesic of wine mixed with myrrh or frankincense as He made a
commitment to carry our pain for us (see 16.01.13). Ironically, the gifts offered to Him as a new-
born king were the same gifts offered to Him as a dying criminal.

Now it was nine in the morning when they crucified Him. Literally, it was the third hour
in Hebraic time when Jesus was crucified. At this same time the high priest was in the temple
offering a sacrificed lamb before God for the sins of the people. What irony, the high priest, who
had just condemned the Lamb of God to a Roman cross, was sacrificing a lamb to God as a sin
offering. What the gospel writer called the third hour Josephus called the ninth hour Roman
time with the following comments concerning the Passover sacrifices:

So these high priests upon the coming of their feast, which is called Passover, when
they slay their sacrifices, from the ninth hour till the eleventh....


16.01.10.Q1 Where were the nails placed in the body of Jesus?

If the biblical account is understood literally, then the nails that held Jesus to the cross were not
placed where traditional opinion says they were. Sacrificial lambs were not to have a single
broken bone, so likewise Jesus was to die without a single broken bone. The obvious question is
then, how were the nails placed in His hands and feet without breaking a single bone? If a nail
was placed in the palm of His hand, it would have been impossible not to break any bones. The
debate as to whether the nails were placed in the palm of the hand or behind the wrist. To first
century people, the forearm and wrist were considered a part of the hand. If placed in the wrist,
as most scholars believe, the iron spike would have been placed between the Ulnar and Median
Nerves, causing a pulsating pain like electrical shocks through the arms and shoulders. The
Shroud of Turin and other bone discoveries indicate the nails were most frequently placed

through the wrists.
263

16.01.10.A. BONES OF A HAND. This skeletal view of a human hand
illustrates that it is impossible to place a nail through the palm of a hand without
breaking any of the small bones that are in the palm. Photographed by the author
at the Hershey Medical Center.

Concerning the placement of nails to secure the feet to the post of the cross, many artistic
renderings show one foot on top of the other and both are held in place with a long Roman nail.
However, a view of the bone structure (16.01.10.B) reveals that it is nearly impossible through a
foot without breaking a bone, and definitely impossible if that same nail were to penetrate both
feet. Therefore, the only possible conclusion is that Jesus had each foot nailed into each side of
the post. The nail would have gone through the flesh and tendons been behind the ankle bone.
To support this view, a few graffiti sketches of crucifixion have survived the centuries and all of
them show a foot nailed into each side of the post (see 16.01.10.C).


16.01.10.B. CRUCIFIED ANKLE BONE ATTACHED TO OLIVE WOOD.
In 1968, construction workers north of Jerusalem discovered a tomb with an
ossuary. Inside were the first century bones of a crucified prisoner, Yohanan Ben
Hagalgol. Shown in the upper right corner are the nail, anklebone, and a piece
of olive wood that evidently was secured to the nail. Since olive trees are not very
tall, this suggests that Hagalgol was not crucified on a cross, but on a living olive
tree. Nails were approximately 5 to 7 inches long (13 to 18 cm) with a square
shaft (3/8 inch or 1 cm). To the left is a reconstructed model of a foot and
crucifixion nail.

16.01.10.C. ANTI-CHRISTIAN GRAFFITTI. This second century Roman
Period anti-Christian cartoon depicts a man, who might have been a soldier,

worshiping a crucified figure with a donkeys head. This confirms the
accusations by the church father Tertullian who said that Christians were accused
of worshiping the head of a donkey.
264
This drawing was discovered in an ancient
imperial palace on the Palatine Hill in Rome in 1856, and is now in the Palatine
Antiquarium. The Greeks and Romans believed that Jews and Christians
worshiped a god in the form of a donkey. Internet Photo.

16.01.10.D CLARIFIED SKETCH OF ANTI-CHRISTIAN GRAFFITTI. A
clarified sketch of the original drawing reveals the vulgar attitude an artist had
toward a Christian named Alexamenos. It is inscripted
(C) (CEBETE) , which translates as
Alexamenos respects (or worships) God. Internet Photo.

It is amazing that some critics claim that the early church fathers created the crucifixion story
along with the accusation that Jesus was against the Roman government. For the early church

264. Apologeticus pro Christianis, 16; Ad Nationes, 1.2

fathers to do so would have been suicidal why would they deliberately say that Jesus was anti-
Roman, when that was the charge that caused anti-Christian hatred and sent thousands to the
cross, gladiator fights, and lion pits? Obviously some critical arguments are not well thought out.

As previously stated, when a prisoner was crucified on a low cross, four soldiers could easily lift
the patibulum (cross beam) to its proper position on the top of the post and held in place by a
mortise and tenon joint. Therefore, no nails were needed to hold the two pieces of timber
together. If the prisoner was to be hung from a high cross, then ladders or forks were used to lift
and secure him in place. Once hung in place, the prisoner had his feet nailed to the post, but with
his knees bent. Either way low cross or high cross the dying man would push himself up
with excruciating pain to gain a breath of air. The open wounds on the back rubbing against the
splintery post simply enhanced his agony. It was the ultimate punishment.

Crucifixion victims often spent three or four days in dying agony until death gave them sweet
relief.
In the case of Jesus, three hours on the cross was a relatively brief time when compared to the
dying processes of other prisoners. This indicates that the scourging was unusually hard on Him
physically, plus He carried the heavy load of the sins of humanity.

A traditional act of mercy on the part of the soldiers was to break the legs or spear the right side
to hasten death. This procedure was so common it was even given a name: crurifragium.
265
In
the case of Jesus, the legs were not broken, but His side was speared and, according to the
Shroud of Turin, it was the right side. An infantry spear or lance (length: 5-6 ft.; 1.5-1.8 m.) in
the right side would have been the custom of the Roman military.
266
If the legs were broken,
death would have transpired within minutes, because the victim would not have been able to
elevate himself to inhale. The fact that the pierced sword caused blood and water to gush out of
the body clearly confirms that He was dead. This would be a difficult point to explain in future
years by those who claimed that Jesus simply fainted and was later revived.

According to Roman military law, if the soldiers had permitted a condemned man to live, they
would have been executed as well. They were not about to take that chance and, therefore, one of
them thrust a spear into the side of Jesus.
267
In addition, at times guards remained with the
crucified man even after death to prevent family or friends from taking the body for a dignified

265. Stein, R. Jesus the Messiah. 254; Farrar, Life of Christ. 2, 423.

burial before it was absolutely too late.
268
Their presence was to insure uttermost humiliation
and shame for the criminal and his family. To have a family member crucified was bad enough,
but to have his or her body devoured by wild animals was beyond shame (Jer. 7:33; 19:7; Deut.
28:26). A proper burial was so highly valued in ancient times that it can be hardly understood or
appreciated by modern man.

The weight of the body upon the stretched arms and joints caused immense pain. In order to
breathe, one had to push up with his feet to inhale. While this relieved the pain for a moment in
the arms, it accelerated the pain in his feet and ankles. For this reason, each of the seven last
statements spoken by Jesus was relatively short, barely long enough to be said with a single
breath of air, as pain and muscle cramps increased. Every movement caused searing pain
throughout the entire body, as the open muscle tissues scraped against the rough surface of the
wooden post. The nails rubbing against raw nerves sent painful surges like lightning bolts
through arms and legs that quiver.
269
The symphony of agony from so many points, and even
insects, had became acute. Slowly, death came as breathing became increasingly difficult, the
muscles relaxed and bodily functions ceased. The stomach stopped functioning, the dry tongue
swelled making speech nearly impossible, and blood pressure drops. There was not a great deal
of blood loss from the crucifixion, but there was from the previous scourging. This was so
painful that the Romans created a new word to describe it; excruciating, which comes from the
Latin excruciatus, meaning out of the cross.
270

Finally, the One who gave the breath of life to His most favored creation died of asphyxia the
loss of breath. Secondary causes of death probably were shock, dehydration, and congestive
heart failure.
271
Jesus was hung to die; not only for our sins, but also that we may be recreated in

268. Crossan. Who Killed Jesus? 161.

271. Edwards, Gabel, and Hosmer. On the Physical Death of Jesus Christ. 1461; Stein, R. Jesus the Messiah. 245.

the image of the One who created us in the Garden of Eden.

16.01.11 Jn. 19:19-22 (See also Mt. 27:37; Mk. 15:26; Lk. 23:38)

INSCRIPTION ON CROSS

19
Pilate also had a sign lettered and put on the cross. The inscription was:
JESUS THE NAZARENE
THE KING OF THE JEWS.
20
Many of the Jews read this sign, because the place where Jesus was crucified was
near the city, and it was written in Hebrew, Latin, and Greek.
21
So the chief priests
of the Jews said to Pilate, Dont write, The King of the Jews, but that He said, I
am the King of the Jews.
22
Pilate replied, What I have written, I have written.

The sign or titulus was not placed on the top of every cross, in fact, it appears that it was seldom
used only on those who were either leading rebels or other significant persons.
272
At the time
the criminal was crucified, it was carried by the leading soldier on a standard or was hung around
the prisoners neck as he carried his cross beam to the crucifixion site. After a prisoner was
secured to the cross, the titulus was secured to the post over his head. Then all those who came
by could read the prisoners name and the reason for his execution.

16.01.11.Q1 What were the actual words on the sign?

There are five ancient documents that preserved the words on the titulus. Note carefully the
literal translation of each:
273

Mt. 27:37 This is Jesus, the king of the Jews.


273. Literal translations and bracketed inserts by Robert Webb. See Webb, The Roman Examination and Crucifixion of
Jesus. 747-49.

Mk. 15:26 The king of the Jews.

Lk. 22:38 The king of the Jews [is] this [man].

Jn. 19:19 Jesus of Nazareth, the king of the Jews

Gospel of Peter 4:11 This is the king of Israel.

16.01.11.A. AN ILLUSTRATION OF A ROMAN TITULUS. The titulus was
a wooden placard carried by the condemned or by the lead soldier, on which was
written the reason for his execution. The condemned were forced to carry the sign
tied around their necks to the crucifixion site and there it was nailed above their
heads. Jesus most certainly carried a titulus with the phrase Jesus, the Natzarean,
the King of the Jews written in three languages: Aramaic, Latin and Greek.
274

Matthew, the former meticulous tax collector and bookkeeper, gave the most detailed account of
the sign by recording the name of Jesus, while the other two synoptic writers simply presented
the main idea of the sign, that this lifeless body was the King of the Jews. Since the people, by
the demonstration of placing palm branches before Jesus at His triumphal entry, recognized Him
as their king, His name became synonymous with King of the Jews.
275
Again, the three
notations on the titulus simply reflect what each writer considered significant.

These variations of quotations are a classic example of ipsissima verba and ipsissima vox that
was previously described (see 08.03.04.Q4). It is evident from ancient Greek writers that it was

274. See 11.02.18.A a titulus on the Arch of Titus.

275. Avi-Yonah and Kraeling, Our Living Bible. 295.

permissible to record the primary theme or exact voice (vox) faithfully, rather than obtain an
exact quotation or exact words (verba).
276
Scholars agree that the accuracy of the gospel message
does not demand verbal precision.
277
An example of Jewish writers conveying ideas without
exact wording was discovered in a Dead Sea Scroll fragment 4Q521, which is explained in this
authors commentary on Luke 7:18-23 (see 08.05.04).

It was the Roman practice to place a titulus over selected crucified criminals for the following
three reasons:
278

1. The titulus announced the power and authority of the Roman Emperor to crush anyone
who he thought might present a challenge. It was written in three languages: Greek,
Hebrew, and Aramaic, so that everyone passing by would know the reason for the
execution.
279

2. To insult the Jewish leaders and the one whom they considered to be a false messiah.

3. To humiliate the person being executed.

The brutality of a crucifixion was so severe that a person was often not recognizable, even to his
family. Often the Romans prohibited the removal of the body and allowed it to decay and rot on
the cross. Eventually dogs and wild animals would clean up the remains. However, the Jews
were permitted to remove the body of a fellow Jew. The sign was to serve a function more than
to identify the corpse.

The cross was so cruel that the Romans abolished its use in A.D. 315. It always symbolized a
horrific death in the early church, but the meaning quickly changed to eternal life. For this
reason, many early churches were built in the shape of a cross.

The place where Jesus was crucified was near the city. The Romans crucified Jesus

276. Wilkins, Peters Declaration concerning Jesus Identity in Caesarea Philippi. 345; Hagner, Jesus and the Synoptic
Sabbath Controversies. 270; Hatch, The Influence of Greek Ideas and Usages. vii.

277. These scholars hold to the Reformed Doctrine of Biblical Inspiration on the concept of Ipsissima Vox: Stonehouse,
Origins of the Synoptic Gospels. 109-10; Murray, Calvin on Scripture and Devine Sovereignty. 30; Hodge and Warfield,
Inspiration. 238.
278. Stein, R. Jesus the Messiah. 247; See also Suetonius, Caligula 32.2 and Domitian 10:1; Dio Cassius, 54.3.7.
279. Harrison, A Short Life of Christ. 215.

according to Jewish custom outside the city walls. Today, visitors are often told in error, that
the Garden Tomb was the burial site of Jesus because it is outside of the Old City.
280
However,
at the time of Jesus, Jerusalem had both the original city wall and a second wall that had been
constructed by Herod the Great.
281
In the year A.D. 41, a third wall
282
was constructed that
enclosed the crucifixion and burial sites of Jesus. The city walls seen today, for the most part,
were reconstructed on what believed to be existing foundations as determined by two 16
th

century architects employed by the Turkish Suleiman the Magnificent. Unfortunately, they were
not very accurate in their assessment. Nonetheless, there is abundant archaeological and
historical evidence to support the tradition that the Church of the Holy Sepulcher is both the
crucifixion and burial sites, even though today it is located within the Old City walls.
283

What I have written, I have written. Pilate again demonstrated how little he cared for the
Jews. The Jews objected to the sign posted above Jesus, because it was a mockery to them.
While Pilate could find no fault with Jesus, the Sadducees, elders, and scribes convinced him that
Jesus was a messianic pretender with nationalistic aspirations. The Romans executed Jesus
because,

1. Pilate tried to appease the Jewish leadership.

2. Officially Jesus was condemned for political reasons, although Roman observers never
made a claim against Him during His life or ministry.

Jesus was not the only condemned person to have received a titulus. The church father and
historian Eusebius, in his work on church history, wrote of an Attalus who was humiliated in an
amphitheater, probably naked. In this case, the prisoner was not executed, but grossly humiliated
which was a significant part of Roman punishment.
284

He was led around the amphitheater and a placard (titulus) was carried before him
on which was written in Latin, This is Attalus, the Christian.

280. See Dr. Bryant Woods comments at 17.02.02.V1.

281. Price, The Stones Cry Out. 313.
282. In the 1960s a portion of the third wall was discovered by archaeologist Kathleen Kenyon, and in 1976, Magen
Broshi discovered a portion of Herods city wall in the Sepulcher itself.
283. Bahat, Does the Holy Sepulcher Church Mark the Burial of Jesus? 26-40.

284. There appears to be no record of what happened to Attalus. When the local governor discovered he was a Roman
citizen, Attalus was placed in prison and the governor inquired of the emperor of what to do with him.

Eusebius, Church History 5.1.44

Another case where the titulus was recorded is by the Roman historian Suetonius. He wrote of a
slave owned by Emperor Caligula who was accused of stealing a strip of silver. The punishment
was obviously rather severe.

At a public banquet in Rome he immediately handed over a slave to the executioners
for stealing a strip of silver from the couches, with orders that his hands be cut off
and hung around his neck upon his breast, and that he be led about among the
guests, preceded by a placard (titulo) giving the reason for his punishment.

Suetonius, The Life of Caligula 32.2

During the reign of Caesar Tiberius when Jesus was on trial, crimes deserving death were
punished by a number of different methods. Those who were well born of aristocratic families
and Roman citizens, were exiled to live out their last day. But for others, the end of life came
much sooner. Note the following:
285

1. For some, it was decapitation by the sword. This would have been used on prisoners
convicted of robbery or murder.

2. For the low born there was the ultimate penalty or in Latin, summum
supplicium,
286
which was death by extreme suffering if they committed any form of
treason or revolt. This category of death penalties was not so much for just punishment as
it was for instilling fear in anyone who would consider rebellion or treason.

285. Webb, The Roman Examination and Crucifixion of Jesus. 755..


a. Being thrown to wild animals (bestiis dari) where prisoners were literally eaten
alive by ravenous lions and tigers.

b. Being burned alive (vivus exuri or crematio)

c. Crucifixion (crux). Within this form of execution, there were four methods as
shown in the illustrations below. These methods were described, in part, by the
Roman writer Seneca, and his words make modern readers shudder at the cruelty
crucified men and women endured.

I see crosses, not indeed of a single kind, but differently contrived by
different peoples; some hang their victims with the head toward the ground,
some impale their private parts, others stretch out their arms on a fork-
shaped gibbet.

Seneca, Dialogus and Letters 6.20.3.

To insure that the maximum number of people would witness the execution, four Roman
soldiers, two on either side of the prisoner, marched him through the busiest street of Jerusalem
to the place of execution. The lead soldier generally carried the titulus or it was hung around the
prisoners neck. There was hardly anyone in the Holy Land who had not seen a man get
crucified. Furthermore, since extended families were large, there was hardly anyone who did not
have a cousin or distant cousin, other relative get crucified.

Illustrations in next edition

Type 1: A single pole from which a prisoner Type 2: An X shaped cross.
was hung to die. Used mainly in Italy. Used mainly in Italy.

Type 3: A high T shaped cross. The prisoner Type 4: A low T shaped cross, most
was highly visible but the height made it commonly used.
difficult to crucify him.

Type 5: When crosses were in short supply, trees
were used.

16.01.11.B. ILLUSTRATIONS OF FIVE METHODS OF CRUCIFIXION. Of the
five methods shown, the low T cross was the most commonly used cross throughout
the Roman Empire. At times a horizontal piece of wood was placed to support the
buttocks to prolong the dying process. Both men and women were stripped completely
naked when crucified to add immeasurable shame and humiliation to their punishment.
Artists throughout history have shown Jesus on the cross as wearing a loincloth, but this
is artistic license done to maintain His dignity and is not historically accurate.

There are two common images of Jesus on the cross that are incorrect if biblical accuracy is to be
maintained in that not a single bone was broken.

1. As described elsewhere herein, nails did not pierce His hands, but pierced His forearms
near the wrists.

2. A single nail did not go through His overlapped feet, but probably through the tendons
above the heal which was nailed into the side of the post.

Hanging on the cross often resulted in joints becoming dislocated. This must have occurred with
Jesus as the Psalmist said,

I am poured out like water, and all my bones are disjointed;
my heart is like wax.

Psalm 22:14

To lessen the pain somewhat of this horrific experience, although it did prolong the dying
experience, some prisoners were hung with a small horizontal piece of wood, called a sedulum,
under the buttocks to relieve the pain of hanging. This was most likely not the case for Jesus.

16.01.12 Jn. 19:23-24 (See also Mt. 27:35-36; Mk. 15:24; Lk. 23:34b)

SOLDIERS CAST LOTS

23
When the soldiers crucified Jesus, they took His clothes and divided them into
four parts, a part for each soldier. They also took the tunic, which was seamless,
woven in one piece from the top.

24
So they said to one another, Lets not tear it, but cast lots for it, to see who gets
it. They did this to fulfill the Scripture that says:

They divided My clothes among themselves, and they cast lots for My clothing
(Psalm 22:18).

And this is what the soldiers did.

A typical Jewish person wore five pieces of apparel.
287
These were

1. The sandals (few people wore shoes)

2. A turban that was a head covering. It was required of women.

3. A girdle

4. A tunic. This garment was an expensive one-piece garment further described below.

5. An outer robe

They took His clothes. Crucifixion was the ultimate shame, not only because of the social
stigma, but also because every piece of clothing was removed from His body. The outer garment


of Jesus was known as a tallith. A square outer garment with fringes.
288
Under the tallith was a
larger and more expensive robe known as the tunic or cetoneth. Garments taken were,

1. His outer or upper garment

2. His sandals

3. His girdle

4. His inner garment (tunic or cetoneth)

5. His tallith
289

Roman soldiers regularly gambled for the clothes of those who were crucified. Since garments
were expensive, there was a premium on the under garments, outer garments, upper garment, and
sandals. As a courtesy, Christian art shows Jesus on the cross with a loin cloth. However, all
persons were crucified completely naked as this was the highest order of shame that could be
bestowed upon anyone.

The tunic, which was seamless. On the day of His death, Jesus wore an expensive garment,
the kind that was normallyworn only by the upper class individuals (see 15.02.09.Q1).
However, in this case, it was symbolic of Him being the universal and spiritual high priest of
humanity, as the high priest was the same for the Jews. According to the Mosaic Law, the high
priest in the tabernacle, and later in both temples, was required to wear a garment of a single
piece of fabric (Ex. 28:31-43); a highly prized garment known as the tunic or cetoneth. Since the
cetoneth that Jesus wore was a continuous fabric, to tear it would have destroyed its value.
Therefore, the soldiers cast lots for it.
290
This action was the fulfillment of the messianic
prophecy found in Psalm 22:18. Josephus described priestly garment in this manner:

Now this vesture was not composed of two pieces, nor was it sewed together upon
the shoulders and the sides, but it was one long vestment so woven as to have an

288. Vincent, Word Studies in the New Testament. 2:277. However, it appears that not all scholars agree on this particular
garment. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 25, page 5.


290. Farrar, Life of Christ. 439, 441.

aperture for the neck; not an oblique one, but parted all along the breast and the
back.


The gospel writer mentioned the four soldiers, who mocked Jesus and gambled for His garment.
He also mentioned four women who wept when they realized Jesus was about to die. The
identical number was no accident. Certainly there were many more (Zech. 12:10) who mourned
the death of Jesus. Nevertheless, John used this as a literary device to heighten the tension of the
event.
291

16.01.12.A. Roman Dice. Roman dice found at Sepphoris are typical of the first
century. They were made of bone and opposite faces always added up to seven.

The Antonia Fortress was destroyed and today the Convent of the Sisters of Zion is upon its
foundation. On the lower floor of the Convent is a second century (A.D.) stone pavement floor,
which scholars believe was built by Emperor Hadrian in the reconstruction of the city. On one of
the pavement stones is an inscribed game, which appears to have similarities to the dice game of
the biblical narrative. The Fortress may not be where Jesus was condemned, but the game is
believed to have been the same as when the guards entertained themselves at His expense. The


game was a popular entertainment throughout the Empire.
292

16.01.12.B. A GAME OF DICE INCISED IN STONE. A pavement stone with
an incised dice game found in what was once the Antonia Fortress and is believed
to be dated to the 2
nd
century A.D. when Hadrian rebuilt Jerusalem. A dice game
was often played when soldiers had idle hours and at times, was part of the Kings
Game that was often played by Roman soldiers as they taunted prisoners.

292. Mackowski, Jerusalem City of Jesus. 96-97.

16.01.12.C THE OSSUARY OF JAMES, THE BROTHER OF JESUS. This
ossuary with an inscription indicating that it belonged to James, the brother of
Jesus, was the subject of a court battle and continues to be debated among
academics. Those who claimed the inscription was fraudulent lost their case, but
that does not prove the inscription is genuine. Photo by Wikipedia Commons.

In 2011 and 2012 scholars in the fields of archaeology and paleography (the art and science of
authenticating and dating inscriptions based on the shape and stance of various letters) examined,
studied, debated, and held conferences concerning the authenticity of an ossuary with the
inscribed words, James, son of Joseph, brother of Jesus. Modern technology has advanced to
the point that forgeries are almost impossible to distinguish from authentic antiquities. Therefore,
the entire matter of whether the ossuary of James, the brother of Jesus, not only was front page
news around the world, but also a legal battle as Israel Antiquities Authority accused the owner
of forgery. While the prosecution failed to prove beyond a reasonable doubt that the inscription
was a forgery incised on an authentic ossuary, that failure does not prove authenticity of the
inscription. However, even if the inscription is authentic, that does not mean that the ossuary is a
reference to Jesus of Nazareth as the name was common.
293

293. Lemaire Engraved in Memory. 52-57; Shanks. Brother of Jesus Inscription is Authentic! 26-33.

16.01.13 Mt. 27:39-44; Lk. 23:35-37 (See also Mk. 15:29-32)

CROWD MOCKS JESUS

Mt.
39
Those who passed by were yelling insults at Him, shaking their heads
40
and
saying, The One who would demolish the sanctuary and rebuild it in three days,
save Yourself! If You are the Son of God, come down from the cross!

41
In the same way the chief priests, with the scribes and elders, mocked Him and
said,
42
He saved others, but He cannot save Himself! He is the King of Israel! Let
Him come down now from the cross, and we will believe in Him.
43
He has put His
trust in God; let God rescue Him nowif He wants Him! For He said, I am Gods
Son.
44
In the same way even the criminals who were crucified with Him kept
taunting Him.

Lk.
35
The people stood watching, and even the leaders kept scoffing: He saved
others; let Him save Himself if this is Gods Messiah, the Chosen One!
36
The
soldiers also mocked Him. They came offering Him sour wine
37
and said, If You
are the King of the Jews, save Yourself!

Since crucifixions were public events, those who saw Jesus dying mocked Him and His
messianic claims. The Sadducees challenged Him to come down from the cross. The imagery of
Jesus in wrenching pain was recorded nearly a thousand years earlier by King David, as he
eluded his enemies. Little did the king know that his words were prophetic.

12
Many bulls surround me;
strong ones of Bashan encircle me.
13
They open their mouths against me---
Lions, mauling and roaring.

14
I am poured out like water,
and all my bones are disjointed.
My heart is like wax,
Melting within me.

15
My strength is dried up like baked clay;

My tongue sticks to the roof of my mouth;
You put me into the dust of death.

16
For dogs have surrounded me;
a gang of evildoers has closed in on me;
they pierced my hands and my feet.

17
I can count all my bones;
people look and stare at me.
18
They divided my garments among themselves,
and they cast lots for my clothing.

Psalm 22:12-18

The One who would demolish the sanctuary. This statement is attributed to the Sadducees,
as the temple, or sanctuary, was their source of authority. The ordinary Jews would never have
spoken these words and the Pharisees did not have the strong affiliation to the temple, as they
had two centuries earlier. This phrase, concerning the temple destruction and raising it in three
days, suggests that it was the powerful, motivating factor in His crucifixion.

If You are the Son of God. These same words were spoken by Satan when he tempted Jesus
in the wilderness. Evil spirits will function through any willing vessel. These words by the chief
priests, scribes, and elders essentially the Sadducees were radically different from the soldier
who stood at the cross and realized the Jesus really was the Son of God.

They came offering Him sour wine. They offered Jesus a wine-vinegar mixture that included
myrrh, a spice, and medicine that functioned as a painkiller. This shows that even the Roman
soldiers had compassion for the criminals.
294

By now Jesus was deprived of all human dignities of life; His honor and respect were lost, His
disciples deserted Him, His clothes were gone, and the agony of physical and spiritual of death
began to overwhelm Him. Yet in this most wretched state of existence, He offered eternal life to
the two who were dying beside Him. One accepted, but the other refused. How can anyone
refuse so great a salvation offered by the One with so great a compassion? Jesus became
absolutely poor and destitute that believers might be made rich in and through Him forever.

294. See 16.01.10; See also Ex. 30:23-24; Mt. 2:11; Mk. 15:23; Jn. 19:39-40.

16.01.14 Lk. 23:39-43

THIEF ASKS REMEMBRANCE

39
Then one of the criminals hanging there began to yell insults at Him: Arent You
the Messiah? Save Yourself and us!
40
But the other answered, rebuking him: Dont you even fear God, since you are
undergoing the same punishment?
41
We are punished justly, because were getting
back what we deserve for the things we did, but this man has done nothing wrong.
42
Then he said, Jesus, remember me when You come into Your kingdom!
43
And He said to him, I assure you: Today you will be with Me in paradise.

I assure you: Today you will be with Me in paradise. This second of the last Testaments on
the cross is the promise of eternal life to one who was condemned to die.

There is a strong possibility that both revolutionaries knew Jesus or knew of Him, before their
appointed executions. In fact, Jesus became so popular, that there was not a person who did not
hear about Him. The primary reason for this opinion is that the one thief simply addressed Jesus
by His name. Furthermore, he appears to have had knowledge of the kingdom Jesus had
preached as did the other criminal, but the second one never asked about it although he seems to
have had sufficient knowledge to reject it.

One of them recognized his spiritual condition, his need for forgiveness, and appealed to Jesus
for mercy. To comprehend the holiness of God in light of ones state of being (i.e. a sinner)
results in a plea for mercy. Jesus is not a respecter of persons, but He is a respecter of motives
and attitudes. The request of the thief was accepted and was forgiven while the other maintained
his hardened heart and attitude.

How interesting is this scene with the two dying revolutionary Zealots, one on either side of
Him. This scene reflects those of future generations when some will accept Him and others will
reject Him. Jesus said two would be grinding corn, and one would be gone and the other left; two
would be in the field, one would be gone, and the other left. So it was as He was dying on the

cross.

16.01.14.Q1 Did Jesus take the repentant thief to heaven on the day they died?

This passage has been problematic because readers believe Jesus said He would take the
repentant thief to heaven on the same day he died. However, Jesus did not ascend to heaven until
forty-three days later. Like many others, this writer once believed that paradise was the same
place as heaven. It isnt. Consider the parable of the rich man and Lazarus. The former was in a
world of torment while Lazarus was in paradise but not in heaven.

Godly saints of the Old Testament period went to paradise, not heaven, because their sins were
covered by sacrificial animals but not removed by the blood of Jesus. No one can enter heaven
with covered sins.

The word paradise is the same term as Abrahams bosom to which Jesus refers in Luke 16. It
was the place where Godly people of faith, Jews and Gentiles, were gathered before Jesus paid
the sacrifice for their sins. It was only upon the death of Christ for our sins that salvation was
secured and heaven was available to those who put their faith in Him, both those ancients who
looked forward to the cross and their deliverance and to us who look back to the cross. If those
who died before the death and resurrection of Jesus were gathered in a place called Abrahams
bosom (called paradise in this passage), this explains the phrase of the Apostle Paul in
Ephesians 4:8 that says Jesus led captivity captive. The plan of salvation was completed, the
group of captives could go to heaven, and there would be no problem or conflict with Jesus
saying, Today, you will be with me in paradise.
295

16.01.15 Jn. 19:25-27

295. http://www.bereanbiblesoceity.org/articles/1115147624.html Retrieved October 15, 2011.

JESUS PROVIDES FOR MARY, HIS MOTHER

25
Standing by the cross of Jesus were His mother, His mothers sister, Mary the wife
of Clopas, and Mary Magdalene.
26
When Jesus saw His mother and the disciple He
loved standing there, He said to His mother, Woman, here is your son.
27
Then He
said to the disciple, Here is your mother. And from that hour the disciple took her
into his home.

While Jesus was abandoned by all but one of His disciples, it appears that a few women were
also with Him. The number of Marys in verse 25 highlights the difficulties of determining who is
who. They were:

1. Mary, the mother of Jesus

2. Salome, His mothers sister who was His aunt. Salome was married to Zebedee and
their two sons were James and John cousins of Jesus.

3. Mary, the wife of Clopas, who as also the mother of James and Joses

4. Mary Magdalene.

Those few were some women who were without question, as dedicated to following Him as were
the disciples. Women were far less likely to be arrested by the Roman than men were. At this
particular time it was dangerous for any man who knew Jesus to be at the crucifixion site for two
reasons:

1. When men were crucified, it was always dangerous for his male friends to be seen
nearby. No doubt that was the major reason the disciples had disappeared so quickly.
However, female friends and family members were seldom suspect and could attend to
the victims dying needs if they wished.

2. However, in this case, it was also dangerous for anyone, including women, to be near a
condemned criminal that the Jewish leaders considered a heretic. Obviously the
Sanhedrin considered Jesus a heretic, or something worse, and one never knew if
Caiaphas and his associates would attempt to have anyone else thrown out of the
synagogue or crucified.

Nearly all of His male friends, as well as His disciples had deserted Him; those who had been

like family were gone. Only the dearest of His family were there: His mother and two close
friends. An early church tradition states that Clopas was a brother of Joseph, the step-father of
Jesus. One must wonder, however, if Barabbas was not also there, watching intently and
wondering who it was that gave him a second chance in life.

The disciple He loved. John used the phrase, the disciple He loved four times when
referring to Himself as the disciple of Jesus.
296
It was an indirect of identifying himself. In the
ancient Middle Eastern culture and likewise in many areas there today, one does not speak of
himself. Bragging is clearly out of order. Therefore, Jesus simply followed cultural protocol by
not making a public announcement of being the Messiah.

He said to His mother, Woman, here is your son. Then He said to the disciple, Here is
your mother. This third saying of Jesus reflects the love and care He had for His mother Mary.
It was the responsibility of the oldest son to take care of His parents as they aged. Evidently,
Joseph, the legal father of Jesus, had passed on previously, and only his mother survived unti this
time. As a widow, she was destined for poverty unless her children cared for her. Now that Jesus
was dying, He transferred His responsibility to His best friend and soon-to-be apostle, John, who
took her into his home.

Years earlier when Jesus was an infant, Mary presented Him to Simeon in the temple who said
that a sword would pierce her heart. Now those words were fulfilled, as she grieved the death of
her beloved Jesus. She had left her other children when she walked along up the hill known as
The Skull. They refused to come as they could not bear additional shame, leaving her broken
hearted standing by her first-born Son.

16.01.15.Q1 Why did Jesus break from the cultural norm?

It may surprise the reader that, evidently, Jesus was not always on the best of terms with His

296. Jn. 13:23-25; 19:25-27; 20:2; and 21:20.

family. Possibly better said, they were not always on the best of terms with Him. This is evident
in several recorded passages. This is most likely why Jesus passed the care of His mother to
John.

The cultural norm is that the eldest son cares for both parents, until they pass on and are buried.
Should something happen to the eldest son so that he cannot perform this responsibility, then the
responsibility is passed on to the second eldest son. Clearly, this was not done in this case. As
Marys eldest Son was dying on the cross, He passed His responsibility to care for His mother on
to John. Jesus bypassed His other (half) siblings, four half-brothers and two-half sisters, because
they were not there. Furthermore, John was well loved and Mary, we can assume, would have
been more comfortable with him than with her own children.

For John it was an unspeakable honor to care for the mother of Jesus. As soon as the crucifixion
was over, John took her home and cared for her. Mary and John, truly a loving sister and
brother in Christ, yielded to the will of Jesus without question. There is no record of how long
she lived, but it can safely be assumed that she was well provided for.
297

The resurrection had a dynamic effect on His family. It was then, like with so many others, that
they realized Jesus really was the Messiah. Therefore, when they had heard the Spirit of God
was to come, all of them came to receive this special gift. For Acts 1:14 reads that Mary, the
mother of Jesus, and with His brothers were at a prayer meeting that would usher in Pentecost.
When Peter stood up to preach, Mary and her sons were among the 120 attendees.

16.01.16 Mt. 27:45-47 (See also Mk. 15:33-35; Lk. 23:44-45a) The Wrath of God: 12:00 Noon
to 3:00 p.m.

JESUS CRIES OUT

45
From noon until three in the afternoon darkness came over the whole land.
46
About three in the afternoon Jesus cried out with a loud voice, El, El, lem
sabachthni? that is, My God, My God, why have You forsaken Me?
47
When some of those standing there heard this, they said, Hes calling for Elijah!

297. See commentaries on Lk. 2:41-50; Jn. 2:1-11; Lk. 4:16-20; Mk. 6:4; Mt. 12:48-50; Jn. 19:25-27; Acts 1:14.

Darkness. Darkness came upon the land during what normally is the brightest part of the day,
noon, until the 9
th
hour (Hebraic time) which is reckoned to be 3:00 p.m. (Roman time). The
judgment of God that fell upon Egypt had fallen upon Israel, as the Light of the World descended
into the Earth to take the keys of death, Hades, and the abyss from Satan. Some three decades
earlier when Jesus was born, a starry light led the magi to Him, but when national Israel rejected
Him, the light went out. The Jewish race fell into darkness and judgment was only four decades
into the future.

There has been much discussion concerning the source of this darkness. It has been suggested
that it was a solar eclipse. However, such an eclipse is not possible during full moon (Passover
is indexed to a full moon) and the darkness of any eclipse is only eight minutes. Other
suggestions have been a dust from the eastern Arabian Desert or dust from a volcanic eruption at
some distant location, (since there are no active volcanoes in the Middle East). However, a dust
or volcanic dust cloud will not create total darkness, but a fog-like atmosphere in which visibility
is slightly reduced. Therefore, there is no natural explanation other than it was a divine event.
Many evangelical scholars attempt to place the miracle of darkness within the framework of a
natural event, which miraculously occurred when Jesus was crucified. The fact remains that
an elcipse is an event lasting only several mimutes this darkness lasted three hours. Its time
and totality of darkness emphasized the obvious as a number of biblical books associate it with
divine judgment.
298

The Talmud says that whenever the sun is eclipsed, it is because a great rabbi was not properly
eulogized after he died.
299
This belief existed throughout the Inter-Testamental Period and
continued for at least several centuries thereafter.

An eclipse of the sun is a bad omen for the world.

Babylonian Talmud, Sukkah 29a.

298. Joel 2:2; 10; 3:15; Amos 8:9; Zeph. 1:15; Wisdom 5:6.

299. http://www.aish.com/ci/sam/48936647.html. Retrieved November 1, 2012.

When Jesus died everyone knew that the resulting darkness was not an ordinary solar eclipse.
They must have wondered that if an ordinary eclipse was a bad omen, what would this darkness
represent? Jesus closed His life with darkness for those who rejected Him; a darkness by divine
appointment and warning as prophesied by the prophet Amos:

9
And in that day this is the declaration of the Lord GOD---
I will make the sun go down at noon;
I will darken the land in the daytime.
10
I will turn your feasts into mourning,
and all your songs into lamentation;
I will cause everyone to wear sackcloth
and every head to be shaved.
I will make that grief like mourning for an only son
and its outcome like a bitter day.

Amos 8:9-10

About three in the afternoon. From the pinnacle of the temple the trumpeter blew three
blasts when one-third of the evening-sacrifice service was over which was at the ninth hour or
3:00 PM on Friday afternoon. The moment of death for Jesus was at hand.

My God, My God, why have You forsaken Me? This is the only time when Jesus referred
to God as God and did not call Him, My Father. This phrase reveals His humanity at a time
of great suffering. In this fourth saying Jesus did His greatest work, which was evidently hidden
from Satan and his demonic angels. While they were aware that Jesus would redeem humanity,
they did not know how this was to be accomplished. Satan used every trick he knew to kill Jesus
and, apparently, worked rather successfully through the Sadducees and Romans. The irony is that
Jesus willingly died a spiritual death, as evidenced by this statement. He was absolute, pure
innocence, who took upon Himself all of the sins of humanity. Thus, He made Himself sinful in
place of us. This profound question demonstrates that God could not even bear to look upon His
perfect Son, when Jesus took upon Himself the sin of humanity as He hung on the cross. The
prophet Isaiah said seven centuries earlier, Your iniquities have made a separation between you
and your God (Isa. 59:2). In Romans 6:23 the Apostle Paul wrote to fellow believers, The
wages (reward) of sin is death. Death has always been the penalty of sin and results in being
separated from God. Jesus, who lived a perfect life and died a cruel death so believers can enjoy
the Kingdom of God and eternal life as well.

After Jesus was tempted in the wilderness, angels ministered to Him (Mt. 4:11). When He

agonized in the Garden of Gethsemane, because He saw this death before Him, an angel came
to comfort Him (Lk. 22:43). But now, not even the angels could comfort Him, yet it is amazing
that He constantly maintained His faith in His Father. Even more amazing is that He maintained
faith in sinful humanity, knowing that His suffering would not be in vain.

This phrase has a unique feature. Even today when the historical figure of Jesus is attacked from
various sources, nearly all critics agree, this phrase could not have been invented. If anyone
would have fabricated all or part of the life of Christ, they most certainly would not have
included this statement My God, my God. Why have you forsaken Me? Jesus had just assured
the dying thief that he would be in paradise. Where was that assurance now? What did both
thieves think when they heard Jesus utter these words? They did not realize that Jesus was
taking their sins on the cross for them, just as He did for everyone else.

When Jesus cried out to the Father, My God, My God, why have You forsaken Me this
reflects that, at this point, He accepted the sins of the world. God the Father, in His purity,
could not look upon the sin-tarnished Son. Like Adam and Eve after their sin, fellowship had
been replaced by separation. Therefore, the Father had to turn from Jesus. He felt completely
forsaken for reasons incomprehensible to us. He was forsaken by the religious leaders, by most
of the disciples, such as Peter, by His family such as His brothers, and now by His Father in
heaven. To carry the sins of the world was horrific on its own and now God and man forsook
him. This was the ultimate in loneliness, beyond what any man or woman can possibly imagine.

When Jesus asked this question, it was not a general question such as a modern reader might ask
out of desperation. Rather, His question was a quotation from Psalm 22, which is rich in the
vivid imagery of the suffering Jesus. Jews, throughout the Second Temple Period (c. 535 B.C.
A.D. 70) had memorized vast amounts of Scripture. Those who witnessed Jesus die assuredly
had this popular Psalm memorized. The rhetorical question was not seeking an answer, but was
a connection of the Psalm to the death of Jesus. Furthermore, the Psalm described the death in
detail, permitting the witnesses to realize the fulfillment of prophecy.

Theologically, the dynamic work of the cross is beyond the scope of this writing, yet it cannot be
left untreated. Without the death of Jesus, there could never have been a resurrection. Without a
resurrection of Jesus, there could never have been hope for a lost humanity. God the Father, who
is pure and sinless, could not look upon all the sins of humanity that Jesus carried upon the cross.
As the Apostle Paul stated, Jesus was made to be sin for us (2 Cor. 5:21). Not even the angels
could come to His aid. The work on the cross is a powerful message for us. When we feel that
we are totally in despair and we wonder if God abandoned us, we must remember that Jesus
experienced the same emotions and thoughts, yet He promised never to leave us.

It is remarkably interesting that David, prior to becoming king, accurately described the death of
Jesus a thousand years prior to the invention of this cruel torturous death. He stated:

1
My God, my God, why have You forsaken me?
Why are You so far from my deliverance
And from my words of groaning?

2
My God,
I cry by day, but You do not answer,
by night, yet I have no rest.

3
But You are holy,
Enthroned on the praises of Israel.
4
Our fathers trusted in You;
they trusted, and You rescued them.
5
They cried to You and were set free;
They trusted in You and were not disgraced.

6
But I am a worm and not a man,
scorned by men
and despised by the people.
7
Everyone who sees me mock me;
they sneer and
shake their heads:

(they say...)
300

8
He relies on the Lord - let Him rescue him;
Let the Lord deliver him, since He takes pleasure in him.

300. Explanatory parenthesis mine.

Psalm 22:1-8

In the seventh century B.C., the prophet Isaiah said,

4
Yet He Himself bore our sicknesses,
and He carried our pains;
but we in turn regarded Him stricken,
struck down by God, and afflicted.
5
But He was pierced because of our transgressions,
crushed because of our iniquities;
punishment for our peace was on Him,
and we are healed by His wounds.
Isaiah 53:4-5

Amazingly, in the portion of the Midrash known as the Haggadah, the tractate links Isaiah 53
with Psalm 22. The latter graphically describes a crucifixion experience a thousand years before
Rome began using this excruciating form of capital punishment.
16.01.17 Jn. 19:28; Mt. 27:48a; Jn. 19:29b; Mt. 27:49 (See also Mk. 15:36) On the Cross

JESUS IS GIVEN DRINK

Jn.
28
After this, when Jesus knew that everything was now accomplished that the
Scripture might be fulfilled, He said, Im thirsty!

Mt.
48a
Immediately one of them ran and got a sponge,

Jn
29b
full of sour wine on hyssop and held it up to His mouth.
Mt.
49
But the rest said, Lets see if Elijah comes to save Him!

Im thirsty. This is the fifth of His testaments. He had not eaten nor had a drink since the
Passover on the previous evening. He was becoming dehydrated as breathing became
increasingly difficult. The fact that He was extremely thirsty authenticates His humanity. It also
demonstrated His humility, as anyone of proud character would never have uttered such words.
Yet here was the One who healed the sick; offered living water to those of thirst, raised the dead
but now Himself, suffered from thirst.

Jesus did not accept any wine with myrrh or frankincense to kill the pain, nor did He accept any
poison, such as gall, to hasten death because He was to drink the cup of suffering decreed by His
Father. Centuries earlier, these prophetic words were written,

20
Insults have broken my heart,
and I am in despair.
I waited for sympathy,
but there was none;
for comforters,
I found no one.
21
Instead, they gave me gall
in my food
and for my thirst
they gave me vinegar to drink.

Psalm 69:20-21

It is interesting that a bystander, who had compassion for His pain, gave Him vinegar without
realizing he was fulfilling prophecy. Jesus needed the fluid so He could make the most important
statements of His work. The wine vinegar was non-alcoholic and cleared the mouth of drying
saliva for the last two most important phrases that He was about to speak.

Sour wine on hyssop. John recorded this small detail of a hyssop plant because his Jewish
audience knew hyssop was used to apply the blood of the sacrificial lamb on the doorposts just
prior to their exodus out of Egypt. The blood applied with a hyssop
301
was an act of mercy by
God, because He was about to bring judgment upon all people (i.e. namely the Egyptians and

301. The hyssop is a small plant that grows throughout the Middle East and is still used as a spice and for other uses.

Hebrews) who did not apply the blood upon their doorposts and lintels. This was to symbolize
that Jesus was the blood of the sacrificial lamb that would save His people from death.

By this time Jesus had been on the cross for three hours, possibly four or more. He was on the
cross from 12:00 noon until 3:00 when the land was covered with complete darkness. Scholars
believe that it was sometime after the darkness lifted that He spoke His last words and died.
That left only a short amount of time for the burial of the three crucified men before the Passover
began.

16.01.18 Jn. 19:30a; Lk. 23:46a; Jn. 19:30b (See also Mt. 27:50; Mk. 15:37) On the Cross

JESUS DIES

Jn.
30a
When Jesus had received the sour wine, He said, It is finished!

Lk.
46a
And Jesus called out with a loud voice, Father, into Your hands I entrust
My spirit.

Jn.
30b
Then bowing His head, He gave up His spirit.

The most detailed description of how Jesus died is found in Psalm 22, while Isaiah 53 has the
physical suffering up to the time of His death and atonement. Jesus was sacrificed as the Lamb of
God to remove the sins of the world. Of all the individuals mentioned in Scripture, Jesus was the
most abused person. He died precisely at the same time the lambs were being sacrificed in the
temple. These lambs were a covering for the sins of each family, but Jesus died for the sins of
humanity. The symbolism was underscored by the timing of the sacrificial death of Jesus (Jn
1:24; 1 Cor. 5:7). One cannot study the life and death of Jesus without taking into account the
symbolism that was underscored by the timing of the events together.

Note the words of Melito:

Nature trembled and said with astonishment: What new mystery is this? The judge
is judged and remains silent; The invisible One is seen and does not hide Himself;
The incomprehensible One is comprehended and does not resist; The immeasurable
One is measured and does not struggle; The one beyond suffering suffers and does
not avenge Himself; The immortal dies and does not refuse death. What new
mystery is this?

Melito of Sardis, Homily on the Passion. 68
302

The words of Isaiah continue...

5
But He was pierced because of our transgressions,
crushed because of our iniquities;
Punishment for our peace was on Him,
and we are healed by His wounds.

6
We all went astray like sheep;
We all have turned to our own way;
And the Lord has punished Him
for the iniquity of us all.

7
He was oppressed and afflicted,
yet He did not open His mouth;
Like a lamb led to the slaughter
and like a sheep silent before her shearers,
He did not open his mouth.

8
He was taken away because
of oppression and judgment;
and who considered His fate?
For He was cut off from the land of the living;
He was struck because of my peoples rebellion.

Isaiah 53:5-8

It is finished. The Greek word for this phrase, tetelestai, means that a work has ended and the
goals have been accomplished.
303
Only in Christianity does God say it is finished. It was
another way of saying, the debt of sin has been paid. The sixth saying of the cross was the
announcement that His ministry had concluded. It was at the 9
th
hour of the day (3:00 p.m.), the
time when the priest stood at the pinnacle of the temple and blew the shofar. The sound of the
rams horn announced the sacrifice of thousands of lambs, which faithful Jews brought to the


temple for their sin sacrifices. By His incredible grace, a person needs to come only as he/she is
and accept His work of salvation. Other religions, both ancient and modern, insist that a good
attitude and many good deeds or works for the service to humanity accomplish salvation.

Father, into Your hands I entrust My spirit. This final and seventh statement demonstrates
that Jesus was in control of His death. Jesus dismissed His Spirit. He chose to die for the sake of
a lost humanity. His work was completed in the precise detail as predicted by the prophets of
centuries past. No other prophet in the future could add anything to the work of Jesus. This was a
fulfillment of Exodus 12:46 and Zechariah 12:10, which Paul referred to in 1 Corinthians 5:7.
The Romans and Sadducees most certainly did all they could to kill Him, but the only reason
Jesus died is because it was the plan of the Almighty Father, carried to completion by His Son
Jesus. Jesus could have chosen to live but chose to die for our sake. These words were the
prophetic prayer of David and the disciple-apostle John also wrote about it in his letter to the
Philippians.

5
Into Your hand I entrust my spirit;
You redeem me, LORD, God of truth.

Psalm 31:5

7
Instead He emptied Himself
By assuming the form of a slave,
Taking on the likeness of men.
And when He had come as a man in His external form,
8
He humbled Himself by becoming obedient to the point of death--
even to death on a cross.

Philippians 2:7-8

These words describe not only how He died, but also how He lived. It has been said that how a
man lives is how he dies. This was true of Jesus and every one of His apostles. David looked

forward, by faith, to the time when man could enjoy complete restoration and the renewal
(recreation) of a sinful heart. For this reason David was called the man after Gods own heart.

The death of Jesus had a profound effect on those whom He healed, on those whom He taught,
and those who believed He was truly sent from God. They struggled with two disappointments:

1. Their Messiah was dead the One who raised the dead and healed the sick.

2. Their Messiah was cursed by God according to Deuteronomy 21:22-23.

Without question this was the worst Passover in Jewish history. But that was about to change at
sunrise on the first day of the week. But even then, the events needed to be understood.
Witnessing the events did not necessarily bring understanding. Therefore, some twenty to thirty
years later the apostle Paul addressed these issues in Galatians 3:10-14, Philippians 2:7-8 and
4:7-8.

16.01.18.Q1. Why did Jesus die?

Jesus died for two reasons:

1. He died because He did not conform to the ordinances which the religious leaders had
profanely added to the Word of God.

2. Most importantly, He died so that humanity can have eternal life with Him. His death
had been symbolized as the Lamb of God for nearly fifteen centuries. Jesus died that
mankind can be reconciled unto Himself. Reconciliation (Greek apokathistemi) is to
restore to an original state,
304
which is, in effect, the Kingdom of God living within those
who chose to follow Jesus.

Jesus died because He was the Lamb of God, who was crucified for the sins of humanity, and He
died because He was the King of Israel. The day shall come when He will return and hold His
rightful position of not only King of Israel, but king of the world. However, the theological
answer to this question in found most frequently in confessional statements in the Pauline
epistles, where the apostles stated Christ died for our sins or Christ died for us (cf. Rom. 5:6,

304. Vorlander and Brown. Reconciliation, Restoration, Propitiation, Atonement. 3:144-74
.

8; 14:9-10; 1 Cor. 8:11; 2 Cor. 5:14-15; Gal. 2:21; 1 Thess. 5:10). Paul understood that the
message of the cross (1 Cor. 1:18) is a message of reconciliation (2 Cor. 5:19) to unite
humanity with God. Second Corinthians 5:21 pointedly states that God made him (Jesus) sin,
who had no sin to be sin for us, so that in him we might become the righteousness of God. The
death of Jesus is known as the shedding of blood, meaning His blood. Since the life is in the
blood, the shedding of blood is synonymous with death.
305
Modern scholarship is challenged by
the fact that Paul said in 1 Corinthians 15:3 that Christ died for our sins in accordance with the
Scriptures, but he never referred to those Scriptures. Evidently, these were not significant to
him or he assumed that his readers were familiar with them.

16.01.18.Q2. What is the Significance of Shed Blood?

Without the shedding of blood (death) there is no remission of sin (Heb. 9:22). As stated
previously, the blood of bulls and goats sacrificed on the Day of Atonement only covered the
sins of the people, but the blood of Jesus completely removed the sin. Furthermore, the Old
Testament sacrificial system did not provide for the covering of the sins of murder and adultery,
but Jesus did. David realized the fallacy of the sacrificial system after he confessed to these two
sins, which is why he wrote create in me a new heart (Ps. 51:10). His writing would become a
foundational prayer in the heart of every new believer seeking the Kingdom of God.

This question has always been, and continues to be, one of the most important questions of life.
The essence of His life and death is to restore humanity to a right relationship with Himself, the
Creator. The message has not changed during the centuries. Note the following comments
written hundreds of years ago.

To whom was the blood paid out that was shed for us, and why was it shed?...We
were in bondage to the evil one, sold under sin, and receiving pleasure in exchange
for wickedness. If a ransom belongs not to someone else but to him who holds in
bondage, I ask you, to whom was this paid, and for what reason? If to the evil one,
O what an outrage!

If to the Father, first I ask, how can that be? For we were not being detained by
Him; and second, why would He be delighted by His only begotten Son...surely it is
evident, however, that the Father did receive (the sacrifice of His Son), though
neither asking nor demanding it, but because of His plan of redemption and so that

305. Mendenhall, Covenant. 1:722.

might we be sanctified by the Humanity of God.

Gregory of Nazianzus, Second Oration on Easter
306

Jesus Christ our Lord, who, on account of His great love, became what we are so
that He might bring us to what He Himself is.

Irenaeus, Against Heresies
307

The Sacrificial Victim was offered for all mankind, and was sufficient to save all,
but it is believers alone who enjoy the bounty thereof.

John Chrysostom, Homilies on the Epistle to the Galatians
308

Not one reason, but many. First, that he might have dominion over the living and
the dead. Second, so that, by being sacrificed for us and by becoming a cursed thing
on our behalf, He might wipe away our sins. Third, so that He might be offered to
the God of all on behalf of the whole world. Fourth, so that He might Himself, with
secret words, bring about the destruction of the demoniacal workings which lead so
many astray. The fifth is this: so that holding out to His acquaintances and disciples
the hope of life with God after death...He might bring on to completion those
already more willing and those of greater courage; and so that with His rejection He
might proclaim a religious polity to all, to Greeks and barbarians alike.

Eusebius, Demonstrations of the Gospel
309

Jesus, the perfect human specimen who never sinned, took upon Himself the punishment we
deserve for our sins. Phrases such as His shed blood, His death on the cross, His sacrifice,
all refer to His cruel death through which we can obtain forgiveness. However, as with any gift,
it must be accepted. The phrase received Jesus, simply means one has accepted the gift of


salvation (saved from the penalty of sin, which is eternal death), made a decision to become
disciplined in a life of faith in Jesus, and will develop an attitude of living a holy lifestyle. When
He hung dying on the cross, He looked into the future and saw every one of us; He saw you
reading this and for Him the old rugged cross was a joy that you might live (Heb. 12:2).

The Jews understood very well the doctrine of sin in terms of willful disobedience and rebellion.
What is amazing is that they either had no knowledge of the doctrine of original sin or failed to
recognize it. This doctrine states that the nature of all sin originated in the Garden of Eden with
Adam and Eve. It further states that because of the original sin, all people have a sin nature and
are guilty before a pure and holy God. Mankinds only hope is found in Christ Jesus. This was a
totally new concept for first century Jews and Gentiles. There is no reference to this concept in
any rabbinical writings, nor in any other religion.

A blood sacrifice of some kind as a sin payment was well established in all ancient cultures, as
handed down from the dawn of creation. The spilling or shedding of blood in biblical terms is
always associated with the death of an innocent person or has reference to death through
sacrifice for payment of sin. When Adam and Eve sinned in the Garden of Eden, God clothed
them in skins, meaning that God sacrificed an innocent animal for the sins of the first two
people. They instructed their sons to present a sacrificial animal to God (Gen. 3:21; 4:4; Heb.
11:4). When the Israelites arrived at Mount Sinai, the Levitical covenant was sealed with a
blood sacrifice. It stated, For the life of a creature is in the blood, and I have given it to you to
make atonement for yourselves on the altar; it is the blood that makes atonement for ones life
(Lev. 17:11). In that sacrifice, the sins of the people were covered or atoned. The death of
Jesus, however, was a substitute death for our sins, because now no longer do animals have to be
killed nor are our sins covered, but they are completely removed. Therefore, we have a better
covenant, a victory in this life and eternal life, all because of the sacrificial death of Jesus on the
cross (Heb. 7:22; 8:9-10; 9:20; 10:16, 19).

While the Romans physically crucified Jesus, the hearts of the Sadducees had only a passion of
murder toward Jesus. For the sin of the murder of Jesus and their unrepentant hearts, afterwards
God bestowed temporary blindness of the truth of Gods Word on the Jewish nation, which the
Sadducees represented.

16.01.18.Q3. What is mans real problem and the imago dei?

This question leads to two other questions:

1. Are sin and evil really mans ultimate problem or is it his relationship to God?

2. Did Christ die primarily for our sins or did He die to restore us to Himself?

In order to restore man to Himself, Jesus certainly had to sacrifice Himself that is to die, for our
sins. But if we end there, we are doing great injustice to His death. Jesus died to restore man into
His image, the image of God the imago dei (Latin phrase).

The work of Calvary brought forth complete salvation for all mankind who choose to accept it.
However, while salvation is complete, the discipleship and service continue for a lifetime, during
which believers are continually transformed into Christs image by the power and guidance of
the Holy Spirit.
Video Insert >
16.01.18.V An unassigned theologian discusses mankinds sin problem and the Imago Dei.

16.01.18.Q4. How old was Jesus when He died?

Luke recorded that Jesus was about 30 years of age when He began His ministry. This follows
the Jewish tradition regarding the proper age when a man was to begin priestly duties in the
temple. John records at least three Passovers which Jesus attended (2:13; 6:4; 11:55) during His
public ministry, but that does not rule out the possibility that other Passovers were not recorded.
Jesus died when Tiberius was Caesar, Pontius Pilate was the prefectus,
310
Antipas was the
tetrarch, and Joseph Caiaphas was the high priest in the temple. Records indicate that Tiberius
died on March 16, A.D. 37, and Pilate ceased to be in power shortly before the Passover in A.D.
36. Caiaphas became High Priest shortly after the Passover in A.D. 18 and served until the year
36. Therefore, if Jesus was born between 6 - 4 B.C., and died in A.D. 30, His age would have
been between 33 to 35 years.

16.01.18.Q5. What was the year of His death?

310. The title of Pontius Pilate was always thought to be procurator. However, in 1961 an inscription was discovered
in Caesarea that has his title as Prefectus Judaea (see 16.01.06B). The explanation of so-called error is that beginning
from the time of Emperor Claudius (reigned 41-54), the title of the ruler of Judaea was procurator. Josephus and Tacitus
who decades later wrote of Pilate used that title rather than his real one prefectus, in Latin.

Scholars have considered two possible dates, A.D. 30 and 33.
311
There are four major
considerations in calculating the correct date.

1. How the 15
th
year of Tiberius is reckoned

2. How the Passover is dated in John 2 and how many Passovers are recorded in the
gospels

3. How long the ministry of Jesus was deemed to be, and

4. The evidence in the Mishnah which indicates the mysteries four decades before the
destruction of the temple (See below).

The writings of the historian Phlegon, however, reveal that there was an eclipse, as well as an
earthquake, on Passover of A.D. 30. Could he have referred to the strange events that occurred
when Jesus died?

Part of the difficulty in any time calculation, and the apparent differences between John and the
Synoptic gospels, is that the Jews had two calendars (civil and religious). Josephus recorded that
Moses introduced a year of holy days and religious festivals that began with the month of Nisan.
This was the month of the Exodus and Passover.
312
The celebration of Resurrection Day, also
known as Easter, is the fulfillment of Passover and is reckoned on the solar-lunar cycles, coming
on or after the spring vernal equinox (March 21). Moses, however, also kept the civil calendar
year that was for buying, selling, and secular affairs. The civil year begins with Rosh Hashanah
in the month of Tishri (1 Kg. 8:2).
313
Obviously historic investigations can be rather challenging.
However, in light of the mysteries that occurred some forty years before the destruction of the
temple (see below), there is a majority opinion of scholars that Jesus died in the year A.D. 30.
Regardless of the accounts, it is known that,

311. While this writer agrees with F.F. Bruce (New Testament History, 192 n2) and Arnold Fruchtenbaum, (The Jewish
Foundation of the Life of Messiah: Instructors Manual. Class 20, page 19.) that the year A.D. 30 is the crucifixion date, a
majority view appears to lean toward the A.D. 33 date. One of the earliest studies of the crucifixion date was by Sir
Robert Anderson (1841-1918) and is titled The Coming Prince. It was first published in Great Britain in 1894 and quickly
became a classic but it has some problems. In 1978 Dr. Harold Hoehner, in his book Chronological Aspects of the Life of
Christ, resolved four difficulties of Andersons work. Hoehner presents strong arguments defending an A.D.33
crucifixion date. See also Pentecost, The Words and Works of Jesus Christ. 572. See also Appendix 19.
313. Funderburk, Calendar. 3:320-22.

1. Jesus existed, and

2. He was somewhat older than the 33 years of age that is commonly thought of today.

A strong argument that supports an A.D. 30 date is the statement shouted by the Sadducees,
You are no friend of Caesar. These words are steeped in the political quagmire in Rome that
was caused by personal confidant turned traitor, Seganus. As stated previously feared for his life
and position and did not want to lose his amici Caesaris, or friendship with Caesar and face
execution (which happened to in October, 30).
314
In the year A.D. 30, was at the heighth of his
power and the emperors life was in chaos. If the crucifixion occurred in the year A.D. 33, there
would have been no reason for the Sadducees to to intimidate Pilate with this statement (see
16.01.05).
315
This has been overlooked in nearly every study of dating the crucifixion.

Finally, critics have argued that if Jesus was so important, how could His date of birth
316
and
crucifixion be forgotten? Their implication is, of course, that in the first century Jesus was not
an important figure. The answer lies in the fact that at this time and in this culture, birthdates and
deathdates were not as significant as what a person did in life. In Western thinking a greater
emphasis is placed on these dates, but not in biblical times. Many people of this era, did not
know when they were born. Very few biblical figures have the date of birth recorded, so the
biblical writers cannot be faulted. As some have said, Uncertainity and degbate regarding the
precise date of an occurrence is not necessarily an indication of unhistoricity.
317

While there are various viewpoints, the following outline is one to which many scholars agree.
318

Saturday, Nisan 8, A.D. 30 (six days before the final Passover - Jn. 11:55)
Jesus arrived at Bethany.
Jesus was anointed at the house of Simon the leper (Mt. 26:6-13; Mk. 14:3-9; Jn.
12:1-8).

314. Maier, . 3-13.
315. See also 03.06.25, A.D. 22-31 Sejanus, the Arch Enemy of Tiberius Caesar in Historical Backgrounds.

316. However, the date of birth for Jesus has been calculated by examining when John the Baptist was born and
counting forward. He was born at the Feawst of Tabernacles as described in 04.03.10.Q2 When was Jesus born?
.
317. Marshall, I. Howard. The Last Supper. 541.

318. Adapted from Hoehner, Chronological Aspects of the Life of Christ. 90-93. See also Lightfoot, A Commentary on the New
Testament from the Talmud and Hebraica. 3:374-76.

Sunday, Nisan 9
A large crowd came to see Jesus at Bethany (Jn. 12:9-11).

Monday, Nisan 10 (the next day - Jn. 12:12)
Jews selected their lambs, which would live with them, be examined for purity
between the 10
th
and the 14
th
day of Nisan, and be sacrificed on Passover
(Ex.12:3-6).
Triumphal entry into Jerusalem as the Paschal lamb (Mt. 21:1-9; Mk. 11:1-10; Lk.
19:28-40; Jn. 12:12-19).
The Kingdom of God is no longer offered to the Jewish nation, but Jesus speaks
of national judgment.
Jesus visited the temple (Mt. 21:10-11; Mk. 11:11).
Jesus returned to Bethany.

Tuesday, Nisan 11
Return to Jerusalem, fig tree cursed (Mt. 21:18-19; Mk. 11:12-14).
Temple cleansed (Mt. 21:12-13; Mk. 11:15-17; Lk. 19:45-46).
Religious leaders plot to kill Jesus.
Jesus left Jerusalem, probably to Bethany (Mk. 11:18-19; Lk. 19:47-48).

Wednesday, Nisan 12
Return to Jerusalem, disciples saw the dead fig tree (Mt. 21:20-22; Mk. 11:20-26).
Debate with religious leaders at the temple (Mt. 21:23 - 23:39; Mk. 11:27 - 12:44;
Lk. 20:1 - 21:4).
Left the temple to give the Olivet Discourse on the Mount of Olives (Mt. 24:1 -
25:46; Mk. 13:1-37; Lk. 21:5-36).
Jesus predicted His crucifixion in two days (Mt. 26:1-5; Mk. 14:1-2; Lk. 22:1-2).
Judas planned to betray Jesus (Mt. 26:14-16; Mk. 14:10-11; Lk. 22:3-6).

Thursday, Nisan 13
Jesus and disciples prepare the Passover lamb (Mt. 26:17-19; Mk. 12-16; Lk.
22:7-13).
Passover celebrated in the Upper Room (Mt. 26:20-30; Mk. 14:17-26; Lk. 22:14-
30;
Jn. 13:1 - 14:31).
They left the upper room.
Jesus prays for His disciples (Mt. 26:30-35; Mk. 14:26-31; Lk. 22:31-39; Jn. 15:1
- 18:1).

They arrive in the Garden of Gethsemane.
Jesus in agony in the Garden (Mt. 26:36-46; Mk. 14:32-42; Lk. 22:39-46; Jn.
18:1).
Jesus betrayed late night (Mt. 26:47-56; Mk. 14:43-52; Lk. 22:47-53; Jn. 18:2-
12).
First night trial by Annas, second night trial by Caiaphas (Mt. 26:57-75; Mk.
14:53-72; Lk. 22:54-65; Jn. 18:13-27).

Friday, Nisan 14 (reckoned to the Julian calendar: April 3, A.D. 30)
319

Third trial by the Sanhedrin in early morning.
Fourth trial by Pilate.
Fifth trial by Herod Antipas.
Sixth trial by Pilate.
(Mt. 27:1-30; Mk. 15:1-19; Lk. 22:66 - 23:25; Jn. 18:28 - 19:16).
9:00 a.m. Jesus crucified.
3:00 p.m. Jesus died (buried before sundown).
(Mt. 27:31-60; Mk. 15:20-46; Lk. 23:26-54; Jn. 19:16-42)
3:00 p.m. Jews sacrificed their Passover lambs (Ex. 12:6; 1 Cor. 5:7).

Saturday, Nisan 15
The body of Jesus lies in the tomb.
Jews secured Roman guards at the tomb (Mt. 27:61-66; Mk. 15:47; Lk. 23:55-56).

Sunday, Nisan 16
Jesus resurrected from the dead (Mt. 28:1-15; Mk. 16:1-13; Lk. 24:1-35).
Jesus is a type of offering of First Fruits which was offered the day after the
Sabbath
(Lev. 23:9-14; 1 Cor. 15:23).

16.01.18.Q6. Who killed Jesus?

Historically, the Romans crucified Jesus and the Sadducees were the instigators and
accomplaces. The leading Pharisees were among the initial accusers, but were not members of
the Sanhedrin that condemned Jesus. So therefore, it is easy to blame His death upon the
Romans, since they ordered the final execution. Likewise, it is easy to blame the Sadducees,
since they were in control of the Sanhedrin and broke nearly every rule of jurisprudence. It is


even easy to blame the leading Pharisees, though, while they repeatedly plotted to kill Jesus, they
had no part in the final act. What about the faithful followers, the men and women who were not
aware of the midnight trials and who wept bitterly when they realized Jesus was condemned to
die (Lk. 23:27)? Did they crucify him? Not at all. Unfortunately, the church throughout history
has blamed countless Jews for His death. Now it is time for every person who calls him/herself a
Christian, to ask a Jew for forgiveness for the evils that prior generations inflicted on the
Jewish people.

Unfortunately, throughout most of church history, all too many church leaders have blamed the
entire Jewish nation for the crucifixion of Jesus. They have been called the Christ-killers. In
fact, as has been demonstrated, He was very popular and even with those who did not believe
Him to be the Messiah. Even the most orthodox and skeptical Jew would never have killed
another person, even a Gentile, unless there was an act of war or self-defense. How much more
then, would Jews be interested in the safety of another Jew who healed the sick and did other
good works? This is, however, in conflict with the explosive emotional anxiety and turmoil of
the Jewish leadership, who attempted desperately to kill Jesus, but finally had to resign
themselves to a Roman crucifixion. When Peter referred to the Jews as having killed The
Righteous One (Acts 7:52), he was referring to the illegal court trials and pressure that were
brought upon Pilate for Jesus crucifixion. Clearly, Caiaphas and his henchmen had the death of
Jesus deep in the desire of their hearts. Peters comment was intended to be in this context and
not as an accusation of a literal execution.

The primary responsibility for the death lies upon Annas and his son-in-law, Caiaphas. In
concert, they clearly manipulated the Sanhedrin to arrange a quick trial, filled with illegalities.
The Pharisees had murder engraved in their hearts and were delighted to see Jesus dead, but they
were absent from the court proceedings and crucifixion. Josephus recorded the Pharisees
numbered over 6,000
320
out of a total population of one-half million. The Sadducees numbered
even less. Both religious sects constituted a very small percentage of the Jewish population, yet
made a disastrous decision for the entire nation. A fifth century Jewish work titled Toledoth
Jeshu amazingly assigns the responsibility for the death of Jesus to the temple priesthood and the
name of Pontius Pilate is hardly mentioned.
321
If church leaders would have realized this, untold
numbers of Jews may have been saved from anti-Semitic death squads throughout history.
Finally, to blame the Jews for the death of Jesus is a gross failure of so-called Christians to
realize the meaning of the life and message of Jesus.

321. Maier, The First Easter. 74-75.

In the meantime, apparently the Essenes and Zealots were nowhere in sight. Judas is partly to
blame, as he was the agent who identified (for legal reasons) Jesus. Pilate is also to blame; as he
handed Jesus to his soldiers in spite of the fact he was totally convinced that Jesus was innocent.
The Roman soldiers are to blame, as they physically hung Jesus on the cross. Lastly, you and I
are to blame. It was for our sins that He came, died, and rose from the grave that we might have
eternal life. We are just as guilty as the Roman soldiers who nailed Him to the cross, Judas who
betrayed Him, and those who mocked Him and spit on Him. We are just as guilty. Yet there is
not a soul that has ever lived who could not receive total forgiveness of all sins from the Lord.

The death of Jesus was incomprehensible to most Jews. They understood that the Sadducees and
certain Pharisees had plotted to kill Him, but when they considered His kindness, mercy,
compassion and teachings, they were at a loss for an acceptable explanation. Hundreds, if not
thousands of Gentile and Jewish people who were either healed or in some other way, touched
by the ministry of Jesus, stood in shock to see Jesus condemned to the cross. Evidently, they
were not the only ones who were bewildered at the death of an innocent man.

16.01.18.Q7. Are there other ancient writings of tortures and crucifixions?

The Assyrians may have developed the precursor to crucifixions when they impaled a victim on
a pole. Some scholars believe that the practice originated in Persia as part of a religious worship
of Ormuzd (also known as Ahura Mazda), the chief deity of creation, light and goodness in
Zoroastrianism.
322
Because a criminal was considered evil, he was crucified above the earth as
not to defile the earth.
323
From the Persian kingdom the practice was passed on to Carthage in
North Africa. When the Romans conquered the region they accepted the execution method, but
used it for rebels, runaway slaves and for criminals who committed the most horrific crimes.
Roman citizens were exempt from it.

What is known, however, is that this horrible method of execution was practiced by the
Scythians, some Europeans (Celts, Germans, and Britons), Greeks, Parthians, and Indians. While
some historic sources are questionable, it is clear that the Romans were not the instigators of this
method.

While the Roman Empire officially ended the practice of crucifixion in the year 315, it
unfortunately, continued. There are both ancient and modern records of such horrific
executions. This form of execution reveals the depravity of human nature. Below are a few

322. A religion founded by Zoraster where life is explained as a constant conflict between good and evil.

323. http://www.thefreedictionary.com/Ahriman+and+Ormuzd August 10, 2013.

examples.
324

522 B.C. The Greek historian Herodotus, writing about 450 B.C., mentions crucifixion
three times in his work, The Histories (3.125.2-3). In one of his narratives, he described
torture that preceded the crucifixion. He mentioned Polycrates who was a tyrant on the
island of Samos. He was eventually captured by Oroestes, the Persian governor of Sardis,
who tortured and crucified him. It should be noted that some of his peers who disagreed
with him called him the father of lies.

519 B.C. Herodotus reported (The Histories) that the Persian King Darius I the Great,
had 3,000 rebellious citizens crucified.

332 B.C. After conquered Tyre, he had 2,000 Tyrians crucified along the beach. The
account was recorded by Roman senator Quintus Curtius Rufus in his book, History of .

167 B.C Antiochus IV Epiphanes, the Syrian-Greek ruler put to death anyone who
attempted to observe the Jewish rites of religion. See 03.04.20 for more details
concerning this madman, who some scholars consider Antiochus to have been a type
and shadow of the future Anti-Christ.
325

90 88 B.C. 80 women and 800 Pharisees were crucified who were suspected of being
witches. See 03.05.10.
A.D. 64 Some scholars have established the date of October 13, as the day that Peter was
crucified by Nero. His death is mentioned in a letter written by Clement, bishop of Rome
(A.D. 88-97) to the Corinthians. A second century book, The Acts of Peter, says he was
crucified upside down because he was not worthy to die in the same manner as was his
Lord. Eusebius recorded the same account.
326

A.D. 66-70 Josephus wrote of the actions of the Roman procurator Gessius Florus, whom
William Whiston considered to be the most wicked of all procurators.
327
Florus was
made ruler of Judea shortly before the First Revolt (A.D. 66-70). When he exercised his
demonic power over the Jewish people, he sent soldiers into the Upper Market Place to

324. http://thes.blogspot.com/2007/02/jews-in-alexandria.html. Retrieved October 2, 2012.
325. See type and shadow in Appendix 26.

326. Eusebius, Ecclesiastical History. 3:1.

327. William Whiston was the translator of The Works of Josephus: New Updated Edition. Peabody, MA: Hendrickson, 1987.

plunder it, but the soldiers did far more than plunder goods.

So the soldiers, taking this exhortation of their commander in a sense
agreeable to their desire of gain, did not only plunder the place they were
sent to, but forcing themselves into every house, they slew the inhabitants; so
the citizens fled along the narrow lanes (streets) and the soldiers slew those
that they caught, and no method of plunder was omitted; they also caught
many of the quiet people and brought them before Florus, whom he first
chastised with stripes (flogging) and then crucified.


A.D. 66-70 Josephus continues this account to record that five hundred or more Jews
were captured daily during the First Revolt. The killing machine of the Romans
continued to the point that they exhausted their supply of trees and crosses. With a
demented sense of humor, the Roman General Titus ordered two people to be crucified
on every cross, one on either side.

So the soldiers, out of the wrath and hatred they bore against the Jews,
nailed those they caught, one after one way, and another after another way,
to crosses by way of jest. When their multitude was so great, that room was
wanting for the crosses and crosses wanting for the bodies.


Philo, who was a Roman senator and contemporary of Josephus, preserved two other
ancient accounts of scourging and crucifixion. He described the mocking delight the
executioners had in their work.

And those who did these things, mimicked the sufferers, like people
employed in the representation of theatrical farces; but the family and
friends of those who were the real victims, merely because they sympathized
with the misery of their relations, were led away to prison (and) were
scourged, were tortured, and after all ill treatment, which their living bodies
could endure, found the cross the end of all, and the punishment from which
they could not escape.

Philo, Flaccus 72
328

Philos second description of a crucifixion reveals how the depraved Romans thought of
it as a comedy to persecute and execute in a theater with musicians and dancers. The
depravity of humanity is, at times, beyond comprehension.

I have known instances before now of men who had been crucified when this
festival and holiday (birthday of the emperor) was at hand, being taken down
and given up to their relations in order to receive honors of sepulture, and
enjoy such observances as are due the dead; for it used to be considered that
even the dead ought to derive some enjoyment from the natal festival of a
good emperor, and also that the sacred character of the festival ought to be
regarded. But this man did not order men who had already perished on
crosses to be taken down, but he commanded living men to be crucified, men
to whom the very time itself gave, if not entire forgiveness, still, at all events,
a brief and temporary respite from punishment; and he did this after they
had been beaten by scourging in the middle of the theater and after he had
tortured them with fire and sword; and the spectacle of their sufferings was
divided, for the first part of the exhibition lasted from morning to the third
or fourth hour, in which the Jews were scourged, were hung up, were
tortured on the wheel, were condemned, and were dragged to execution
through the middle of the orchestra; and after this beautiful exhibition came
the dancers, and the buffoons, and the flute players, and all the other
diversions of the theatrical contests.

Philo, Flaccus 83-84

To illustrate the horrors of this act, the apostle Andrew was crucified in a manner to
maximize pain and agony. He was crucified on a low cross to permit wild animals and
dogs to feast on his flesh while he was still alive. The account, recorded in a extra-
biblical book, reflects a common method of crucifixion.

He (the Proconsul Aegeates) commanded that Andrew be flogged with seven
whips. Then he sent him off to be crucified and commanded the executioners
not to impale him with nails but stretch him out tied up with ropes, (and) to
leave his knees uncut, supposing that by so doing he would punish Andrew
even more severely...The executioners ... tied up only the feet and armpits,

328. Yonge, C. D., ed. and trans. The Works of Philo. 731; Parenthesis mine.

without nailing up his hands or feet nor severing his knees because of what
the proconsul had commanded them, for Aegeates intended to torment him
by his being hung and his being eaten by dogs if still alive at night.

The Acts of Andrew: The Passion of Andrew 51.1; 54.4
329

480 On September 18 the 150,000 man army (huge for ancient times) Persian army led
by King Xerxes, wiped out King Leonidas and his small army that had less than 10,000
soldiers. When the battle was over, Xerxes ordered that the head of Leonidas be cut off
and his body crucified.

1920 Archbishop Joachim of Sebastopol, a city in the Ukraine (Soviet Union), was
crucified upside down on the royal doors of the Sebastopol Cathedral. It is believed that
local Bolsheviks committed the crime.

2006 The Assyrian International News Agency reported that a 14-year old Christian boy
was crucified in Basra, Iraq in early October. Another news agency also reported the
incident, but neither had confirmed details. Although rarely reported in the Western
News media, crucifixions still occur in Muslim countries where radical Muslims hold
government power.

Critics who have stated that the narrative of the crucifixion of Jesus is exaggerated need only to
read the accounts of others who died in this manner. Humiliation of the victim, terror upon the
population, and demonstration of evil power were critical parts of every execution process.
Seneca the Younger said in A.D. 65, that suicide is preferred before death on the cross.

Can any man be found willing to be fastened to the accursed tree, long sickly,
already deformed, swelling with ugly tumors on chest and shoulders, and draw the
breath of life amid long-drawn-out agony? I think he would have many excuses for
dying even before mounting the cross.

Seneca the Younger, Epistles 101.14

Even in the Old Testament Period, criminals and enemies of the Hebrews were executed and
then hung on a cross for public display and humiliation.
330
But the idea of placing a live person
on a cross to die in agony became popular in the Inter-Testamental Period. Seven centuries

329. MacDonald, The Acts of Andrew and the Acts of Andrew. 395, 407.
330. Deut. 21:22-23; Jos. 8:23, 29; 10:5, 26-27; Josephus, Antiquities. 4.8.6.

earlier the prophet Isaiah said that the Messiah would be disfigured beyond recognition (Isa.
52:14).

So intense was this horrible death, that the modern English word Excruciating as in
excruciating pain comes from a Latin word meaning out of the cross. Yet after this beating
and humbled position, His body tormented with physical abuse, Jesus prayed, Father forgive
them, for they do not know what they are doing (Lk 23:34). As such is the incredible love of
Jesus.

Unit 17
The Crucifixion and Burial of Jesus

Chapter 01
Miraculous Events that occurred at His Death

17.01.00.A. THE DEAD APPEAR IN THE TEMPLE by James Tossit. 1879.

A number of strange and fascinating events occurred the moment Jesus breathed His last breath.
Some are described in the gospels while other events were recorded elsewhere. Jewish writers
were extremely hesitant to connect such strange events with Jesus, so they said that certain
mysteries occurred about four decades prior to the destruction of the temple.

In rabbinic writings, the reference to four decades supports the calculation that Jesus was
crucified in the year A.D. 30. Furthermore, during the previous fifteen centuries since Moses

presented Gods commands to observe His feasts (Lev. 23:2), they were never attacked by an
enemy during any of the festivals. It would have been to the advantage of an invading army such
as the Assyrians, the Babylonians, or any other adversary, to attack when the Israelite men were
not armed because they were celebrating. God protected His people until the year A.D. 70.

17.01.01.Q1 What were the strange and miraculous events that occurred when Jesus died
that are not recorded in the Bible?

Just as the ministry life of Jesus was full of wonder and miracles, so was His death an event
that everyone quickly discovered was orchestrated by God. The Jewish leaders refused to
acknowledge that these events could have been related to Jesus, but an explanation had to be
given. Therefore, Jewish legends say that after Simeon the Just died, these unusual events
occurred.
331

Phenomena 1: The Temple Doors Open
When Jesus died, the temple doors opened on their own accord and sacrifices ended exactly forty
years later. Eventually Jewish writers noted the event in the Talmud:

Forty years before the destruction of the temple, its doors opened of their own
accord. Jochanan, son of Saccai, rebuked them, saying, O temple, why did you open
of your own accord? Ah! I perceive that your end is at hand; for it is written:
Open your doors, O Lebanon, that the fire may devour your cedars.

Babylonian Talmud, Zechariah 11:1

This mystery of the doors opening by themselves and the fire that followed was recorded
elsewhere in the Babylonian Talmud. The opening of the temple doors and destruction of the
temple was related to two prophetic passages, Isaiah 10:34 and Zechariah 11:1, by a first century
rabbi. These two verses do not mention the word temple, but the name Lebanon was
synonymous with the temple for more than a thousand years since the interior of Solomons
temple was paneled with Lebanon cedars. The phrase O Lebanon is actually a word play. The
phrase had become a cryptic name for the temple, since its root letters formed the Hebrew word
whiten and it was at the white temple where the sins of the people were whitened. The
interior of the temple was paneled with cedar wood from Lebanon and the exterior was a bright
white limestone.


This mysterious event of the temple doors opening did not escape the pen of Josephus. He said
that the door was so massive that normally twenty men had to struggle to close it, but now it
opened on its own accord, giving the ominous warning that enemies would soon enter. Note the
incredible account,

Moreover, the eastern gate of the inner [court of the] temple which was of brass and
vastly heavy, and had been, with difficulty, shut by twenty men, and rested upon a
basis armed with iron, and had bolts fastened very deep into the firm floor which
was made of one entire stone, was seen to be opened of its own accord about the
sixth hour of the night. Now those that kept watch in the temple came to the captain
of the temple and told him of it; who then came up [to see] and, without great
difficulty was able to shut the gate again.... But the men of learning understood it,
that the security of their holy place was dissolved of its own accord, and that the
gate was opened for the advantage of their enemies.

332

With the fearful thought of a coming descruction, another rabbi said that,

Because of the sins of Israel, the Torah (Gods Word) would be taken from Israel
and given to the Gentiles.

Babylonian Talmud, Haggiga 5b
333

His observation was obviously correct Gods Word (Torah) was taken to the Gentiles.

Phenomena 2: The Missing Sacrificial Scape-goat
As part of the sacrificial system, every year two identical goats, preferably twins, were chosen.
One was sacrificed in the temple and its blood soaked linen was hung on the temple door. In
Leviticus 16:20-22, Moses commanded Aaron to place the sins of the people on the head of a
goat. The scape-goat was then led into the desert wilderness, where it was pushed off the Cliff of
Azazel,
334
pushed over the edge, and presumably devoured by wild predators after dying on the
rocks below. The words of Moses in Leviticus are presented, followed by the events in the

332. Bracketed insert by Whiston.

333. Santala, The Messiah in the New Testament. 43.
334. The meaning of Azazel is uncertain, but it was probably a desert demon. See Lev. 16:6-10 and Barclay, Jesus. 314.

temple, as recorded in the Mishnah.

20
When he has finished purifying the most holy place, the tent of meeting, and the
altar, he is to present the live male goat.
21
Aaron will lay both his hands on the head
of the live goat and confess over it all the Israelites wrongdoings and rebellious acts
all their sins. He is to put them on the goats head and send it away into the
wilderness by the man appointed for the task.
22
The goat will carry on it all their
wrongdoings into a desolate land, and he will release it there.

Leviticus 16:20-22

However, after the crucifixion when the scapegoat was pushed over the edge of the cliff, it ran
off into the desert where it was eventually captured and killed by the Saracens.
335
Another source
or tradition says that one time the scapegoat returned to Jerusalem. Clearly things did not go very
well for the priests as planned. Whatever the situation of the scapegoat, this sacrifice was
connected with the next phenomena the scarlet wool that failed to turn white.

Phenomena 3: The Mystery of the Scarlet Wool
When the goats were presented in the temple, a crimson red woolen thread was tied to the horns
of one and on the other it was tied around its neck. The blood-soaked woolen thread of the goat
that was sacrificed in the temple was tied to the temple door.

In the meantime the scapegoat was led out of the temple, over the Mount of Olives, and into the
Judean Desert where it was pushed over Cliff of Azazel. As the scapegoat was being led away,
all eyes were focused on the wool thread that was tied to the temple door. When the scapegoat
the one which carried the sins of the all the people died, the strap of crimson wool
miraculously became white, obviously indicating that the sins of the people were forgiven. The
Mishnah preserved two accounts of this unusual event.

Rabbi Ishmael says: Didnt they have another sign also? A thread of crimson wool
was tied to the door of the sanctuary and when the he-goat reached the wilderness
the thread turned white; for it is written, Though your sins be as scarlet they shall
be as white as snow (Isa. 1:18).

Mishnah, Moed Yoma 6.8

However, after the national rejection of Jesus, the crimson thread on the temple door never


turned white.

Our rabbis taught that throughout the forty years that Shimon the Tzaddik served,
the scarlet cloth would become white. From then on it would sometimes become
white and sometimes not. Throughout the last forty years before the temple was
destroyed the scarlet cloth never turned white.

Babylonian Talmud Yoma 39a-39b

Prior to the death of Jesus, all the sins of the people were atoned by the Old Covenants
sacrificial system. Upon His death and resurrection, however, their sins were no longer removed
by sacrifices, even though the sacrificial system continued.

While some scholars apply this passage to the temple destruction of 586 B.C., Jewish
commentaries also apply it to the destruction of A.D. 70. This interpretation originated with
Rabbi Yohanan ben Zakkai, the last survivor of the Great Sanhedrin and who boldly escaped the
Roman siege as the temple burned and thousands were massacred.
336
A friend of the Sanhedrin
teacher Nicodemus (the same who met Jesus) by the name of Johanan Ben Zakkai said:

Our rabbis taught: during the last forty years before the destruction of the temple
the lot [for the Lord] did not come up in the right hand; nor did the crimson-colored
strap become white; nor did the westernmost light shine; and the doors of the Hekal
would open by themselves, until Rabbi Johanan ben Zakkai rebuked them, saying
Hekal, Hekal, why wilt thou be the alarmer thyself? I know about thee that thou wilt
be destroyed, for Zechariah ben Ido has already prophesied concerning thee: Open
thy doors, O Lebanon, that the fire may devour thy cedars.

Babylonian Talmud, Yoma 39b
337

This brief narrative in the Talmud is not the only one with in such observations. Similar omens
of judgment (that God had forsaken His temple) are found also in 2 Baruch 6:7 and in the
Testament of Levi 10:3. This miracle occurred annually at Yom Kippur in the temple until the

336.
http://books.google.com/books?id=57E3AAAAIAAJ&pg=PA238&lpg=PA238&dq=Jerusalem+Talmud,+Yoma+43:
3&source=bl&ots=vOyuShzS_k&sig=tgDCi3Z-
1bZEp6sU_dfdI_C5umg&hl=en&sa=X&ei=jAqyUPzgAayM0QH3hoCwCA&sqi=2&ved=0CD4Q6AEwAw.
Retrieved November 25, 2012.

337. Emphasis by Talmudic editors.

year Jesus died. The death and resurrection of Jesus rendered the temple obsolete. Its destruction
was on a divine timetable.

Phenomena 4: The Servant Lamp Cannot Be Lit
Once, when Jesus was in the temple area at the Feast of Lights, He said that He was the light of
the world. Scholars believe this conversation occurred by the menorah called the Servant
Lamp. Among the interesting events that happened, there was great difficulty in lighting the
Servant Lamp. And once it was lit, it would not remain lit.
338
Fresh olive oil and new wicks did
not help. Rabbis began to write that God was demonstrating His anger with Israel while
foreshadowing the destruction of the temple, but they were careful not to mention the name
Jesus.

Forty years before the destruction of the temple, the Servant Lamp refused to light.
Jerusalem Talmud, Yoma 43:3
There was great difficulty in attempting to explain the reason the Servant Lamp no longer shone
in the temple area. No one dared to connect it with the crucifixion of Jesus, so the reason was
placed upon the death of Simeon the Just.
339

Later, when the Romans came in A.D. 70, the first century historian described how they removed
the menorah. It was eventually taken to Rome where, it is believed, it remains today in the
Vatican.

But for those that were taken in the temple of Jerusalem, they made the greatest
figure of them all; that is, the golden table, of the weight of many talents; the
candlestick also, that was made of gold, though its construction were now changed
from that which we made use of; for its middle shaft was fixed upon a basis, and the
small branches were produced out of it to a great length, having the likeness of a
trident in their position, and had every one a socket made of brass for a lamp at the

338. According to tradition, when the Roman General Titus plundered the temple, he took the Servants lamp, the Ark
of the Covenant, and other treasures and moved them to Rome. When he arrived, these artifacts were paraded through
the streets. A stone relief of that parade, along with the menorah, was carved into the Arch of Titus that stands along the
Apian Way. Today these relics are in a vault four stories below under the Vatican. However, the Ark was not in the
second temple. Yet no one seems to know where any of the precious artifacts are located. Some mysteries remain
veiled.


tops of them. These lamps were in number seven, and represented the dignity of the
number seven among the Jews.
340

Why did the Servant Lamp not retain its flame? It was because Jesus functioned both as a servant
and the light of the world, which they rejected.

Amazingly, two ancient Jewish scholars concluded the temple would be destroyed. Likewise
was the comment by the rabbi, who said that Gods plan is to bring salvation (he said Torah) to
the Gentiles. Shortly after the destruction of Jerusalem, the Jewish writer of the Fourth Book of
Ezra commented,

For you see how our sanctuary has been laid waste, our altar thrown down, our
temple destroyed; our harp has been laid low, our song has been silenced, and our
rejoicing has ended; the light of our lampstand has been put out, the ark of our
covenant has been plundered, our holy things have been polluted, and the name by
which we are called has been almost profaned; our children [or: free men] have
suffered abuse, our priests have been burned to death, our Levites have gone into
[captivity], our virgins have been defiled, and our wives have been ravished; our
righteous men [or our seers] have been carried off, our little ones have been cast out,
our young men have been enslaved and our strong men made powerless. And,
worst of all, the seal of Zion has been depraved of its glory and given over into the
hands of those that hate us.

4 Ezra 10:21-24

Phenomena 5: The Fire wood that would not burn
For more than five centuries, ever since the second temple was built, when the fire upon the altar

340. http://www.ccel.org/j/josephus/works/JOSEPHUS.HTM. Retrieved November 25, 2012.

was lit in the morning, two logs were sufficient to keep it burning all day long. However, after
the crucifixion of Jesus, the fire would at times go out, even with additional firewood.
341

Phenomena 6: The Shewbread that failed.
The rituals of the second temple were well established. Just as the altar fires were kept burning
for centuries, so likewise every morning a blessing was placed over the temple showbread that
was divided among the priests and eaten until they were all filled. However, after the crucifixion
of Jesus, the priests remained hungry.
342
These six strange events were not connected with the
death and resurrection of Jesus, but with the death of Simeon the Just. The religious leaders
refused the acknowledge what they knew beyond any shadow of doubt that Jesus was their
Messiah.

17.01.02 Mt. 27:51 (See also Mk. 15:38; Lk. 23:45b)

MIRACULOUS EVENTS

51
Suddenly, the curtain of the sanctuary was split in two from top to bottom; the earth
quaked and the rocks were split.

The historian Phlegon noted that there was an eclipse and an earthquake on Passover. However,
a conventional eclipse would have been impossible, as the Jews always celebrated the Passover
at a full moon. Phlegon, however, had no other way to explain the unusual event and equated it
to an eclipse. While he was wrong in his interpretation of an eclipse, he did in fact, acknowledge
and document that darkness fell upon the earth.

The curtain of the sanctuary was split in two from top to bottom. The curtain was the
point of separation between the most sacred place in the temple, known as the Holy of Holies,
and the holy place where common people came to worship God. It was about sixty feet high and
thirty feet wide by four inches thick. The curtain was woven of seventy-two twisted plaits, with
each plait consisting of twenty-four threads. It was so massive and heavy that it was said that it
required three hundred priests to manipulate it, since every years two plaits were replaced.
343




The fact that it was torn from the top indicates that it was God who tore the curtain, thereby
permitting all humanity to enter into His presence. In ancient times, it was from behind this
curtain that God would reveal Himself to the ministering priest. The torn curtain symbolizes that
all who place their faith in Jesus have direct access to God the Father, as described in Hebrews
9:1-15 and 10:19-22.

There are three reasons why the gospel writer mentioned the torn curtain, also referred to as a
veil.

1. It has a theological significance, meaning that anyone who desired to come to God
could now do so. His sanctuary had been behind the veil in the Holy of Holies, while the
people were in front of the veil and out of its sight.

2. The temple and related ritual sacrifices were no longer needed. The Old Covenant was
fulfilled by Jesus. It was not replaced by the New Covenant.

3. The curtain was such a massive piece of fabric that it was totally impossible for any
human to have torn it. Only God Himself could have torn it. The Mishnah describes it
with mazing detail:

The veil was one handbreadth thick and was woven on (a loom having)
344
seventy-
two rods, and over each rod were twenty-four threads. Its length was forty cubits
345
and its breadth twenty cubits; it was made by eighty-two young girls, and they
used to make two in every year; and three hundred priests immersed it.

Mishnah, Shekalim 8.5

Cyril of Jerusalem added these noteworthy comments:

The sun was darkened, because of the Son of righteousness. Rocks were rent,
because of the spiritual Rock. Tombs were opened, and the dead arose, because of
Him who was free among the dead.

344. Parenthesis by Danby.
345. One cubit equals 18 inches. Therefore, the curtain length (or height) was 60 feet and width was 30 feet. See
Appendix

346

If they were cast out of paradise because of the tree and the eating thereof, shall not
believer now enter more easily into paradise because of the tree of Jesus?

347

It should be noted that a Pseudepigraphical book titled the Ascents of James, has a brief
description of the death of Jesus 1.41.2 - 1.43.4). The quotation was not included in this writing
because it is not an independent source, but was based upon the account recorded in Matthew.
348

17.01.02.Q1. What became of the Sanhedrin?

After the death of Jesus, the Sanhedrin was exiled from its regular meeting place in the Chamber
of Hewn Stone in the temple. This seems somewhat unusual and the logical question is, who
forced it to relocate? The reason for it relocation is unknown, but interestingly, the Babylonian
Talmud states that it was relocated to a hilltop known as Hanuth (see 17.01.02A).

Forty years before the temple was destroyed did the Sanhedrin abandon (the
Temple) and held its sittings in Hanuth.

Babylonian Talmud, Abodah Zarah 8b

348. For more information see Carroll and Green, The Death of Jesus in Early Christianity. 155-57.

17.01.02.A. THE HILL OF EVIL COUNSEL. After the crucifixion of Jesus,
the Sanhedrin relocated its court to a nearby hill that became known as the Hill of
Evil Counsel. It is where the Sanhedrin met during forty years prior to the
destruction of the Temple. Today it is the site of the United Nations complex.

The location of the Hanuth appears to be a subject of debate. While some believe it was
another location on the Temple Mount, the majority opinion is that the High Court met on a hill
south of the temple. Ironically, that hill became known as the Hill of Evil Counsel and today is
the home of the United Nations headquarters in Israel.

After the crucifixion of Jesus, the Sanhedrin continued to function until the temple was destroyed
in A.D. 70. Caiaphas and the Sadducees were all mercilessly slaughtered. Unfortunately, their
corruption and arrogance continued to be a hallmark of this body. New members were brought
into the Sanhedrin to replace those killed in the revolt. The high court was then relocated to
Tiberias and eventually disbanded.

The court of Caiaphas was so famous that a legend about it was written by surviving Pharisees,
and was recorded in the third or fourth century (A.D.). It illustrates that Jesus was not the only
one who had conflicts with the high court. With the Sadducees annihilated, the high court was in
the hands of the Pharisee elitists. Unfortunately, they, too, were corrupt and ignored jurist
prudence, when needed.

According to the legend, a certain Rabbi Eliezer, who claimed to be a righteous man, criticized
the Sanhedrin for its evil ways. To prove that he was truly a man of God, he performed three
miracles.

1. He mystically relocated a carob tree,

2. He made a stream of water flow backwards, and finally,

3. He made a wall lean to a side without falling over an inclining wall (original writing
is unclear of this wall).

These three miracles were performed to prove to the Sanhedrin that Gods divine authority and
power was with him. However, even when the voice of the Lord came forth, the response of the
high court was negative.

On that day, Rabbi Eliezer brought forward every imaginable argument, but they
would not accept them. Said he to them: If the Halachah (Scripture)
349
agrees with
me, let this carob tree prove it! Thereupon the carob tree was torn a hundred
cubits out of its place - others affirmed four hundred cubits. No proof can be
brought from the carob tree, they retorted.

Again, he said to them: If the Halachah agrees with me, let the stream of water
prove it! Whereupon the stream of water flowed backwards. No proof can be
brought from a stream of water, they rejoined.

Again, he urged: If the Halachah agrees with me, let the walls of the schoolhouse
prove it. Whereupon the walls inclined to fall. But Rabbi Joshua rebuked them
saying: When scholars are engaged in a Halachic dispute, what have you to
interfere? Hence, they did not fall in honor of Rabbi Joshua, nor did they resume
the upright in honor of Rabbi Eliezer, and they are still standing thus inclined.
Again, he said to them: If the Halachah agrees with me, let it be proven from
heaven! Whereupon a Heavenly Voice cried out: Why do you dispute with Rabbi
Eliezer, seeing that in all matters the Halachah agrees with him! But Rabbi Joshua
arose and exclaimed: This is not heaven (Deut. 30:12). What did he mean by
this? Said Rabbi Jeremiah: That the Torah had already been given at Mount
Sinai; we pay no attention to a Heavenly Voice; After the majority must one

349. Clarification mine.

incline (Ex. 23:2).

Babylonian Talmud, Baba Mezia 59a-b
350

While this is an old passage, obviously it has been translated for the benefit of modern readers.
Hence, problems with this passage include the phrase schoolhouse, as synagogues in ancient
times also served as local schools. Another problematic phrase is inclined, which, in this
context, means the Sanhedrin was favorably disposed to its own decision.
Video Insert >
17.01.02.V Avinoam Boyer of the Katzrim Talmudic Village discusses the Legend of Rabbi
Eliezer and his encounter with the Sanhedrin. Introduction by Dr. Bill Heinrich (2:45+).
Click here.

This legend indicates that first century Sanhedrin used its power for its own purposes. It is a
remarkable record of dependence upon human reasoning that is supposedly said to be based upon
biblical regulation (i.e. Deut. 30:12; Ex. 23:2), while ironically, rejecting the voice of God Who
gave the biblical regulations. It is not surprising to see that these Scriptures were taken out of
context to support the argument against Rabbi Eliezer.

In spite of their rejection of Jesus of Nazareth, Gods mercy continued as He apparently sent a
herald to warn the occupants of Jerusalem concerning the coming destruction. Josephus
recorded the account and identified the herald as Jesus, son of Ananias. Note carefully his words:

But a further portent was even more alarming. Four years before the war (that
destroyed the temple), when the city was enjoying profound peace and prosperity,
there came to the feast at which it was the custom of all Jews to erect tabernacles to
God, one Jesus, son of Ananias, a rude peasant who, standing in the temple,
suddenly began to cry out,

A voice from the east,
A voice from the west,
A voice from the four winds,
A voice against Jerusalem and the sanctuary,

350. http://www.come-and-hear.com/babamezia/babamezia_59.html#59b_5 Retrieved December 10, 2011.

A voice against the bridegroom and the bride,
A voice against all the people.

351

The prophetic voice called for repentance at a time of peace and prosperity. He continued to
proclaim his message as the Romans attacked Jerusalem and he died when a Roman missile
came over the city wall and struck him. It is unknown if he was an early Christian prophet or
what initiated him to proclaim his message, but Josephus evidently believed he was
significant.
352

Neither Josephus nor any other Jewish writer gave any indication that these warnings of
judgment were indexed to the time of the crucifixion. They only stated that these occurred it was
about forty years prior to the destruction of the temple, which was the precise time of Christs
death. Evidently, Jesus was not the only one who heralded a warning to the Jews about an
impending judgment.

The Sanhedrin had degraded to the point that it no longer followed its own code of conduct. It
not only failed miserably concerning the three so-called trials of Jesus, but also with His half-
brother James. Evidently the number of followers of Jesus was growing exponentially, to the
point that the Sadducees were desperate to do anything to stop the movement. According to
Josephus, they eventually,

Assembled the Sanhedrin of judges and brought before them the brother of Jesus,
who was called Christ, whose name was James, and some others [or, some of his
companions].


James and those others, mentioned by Josephus, against whom accusations were made by the
Sadducees, were stoned to death. The historian said that Ananus was the high priest responsible
for the death of James. When King Agrippa heard of the gross injustice, he removed Ananus,
who had served in that capacity for only three months, from the high priesthood position.
353


352. Josephus, Wars. 6.5.3


Finally, a word must be recorded concerning the Babylonian Talmud. This massive work of
some two and a half million words naturally recorded some serious and fictitious charges against
Jesus. It also has made some serious condemnations against its own leadership and was
essentially written that Jews might know how to live. Therefore, its references to Christianity
are highly limited because it ignored Jesus and the early Judeo-Christian sect. The work is more
non-Christian than anti-Christian; more non-Jesus than anti-Jesus.
354

While the subject of this study ends here, the story most certainly does not. For those who truly
desired God, the best was yet to come.

Another incredible event happened when Jesus died. It was so stunning that a rabbi, who
witnessed the event, and Josephus
355
wrote of the event a time when the eastern temple gate
opened ominously by itself. This was seen as a sign of pending divine judgment. While the
Jewish writers did not connect the mysterious event with the death of Jesus, the fact that it
occurred forty years before the destruction of the temple makes the connection obvious. A
friend of Nicodemus (the same who met Jesus at night) by the name of Johanan Ben Zakkai said:

Oh temple, temple... I know that you shall be destroyed.

Another rabbi said,

Because of the sins of Israel, the Torah (Gods Word) would be taken from Israel
and given to the Gentiles.

Babylonian Talmud, Haggiga 5b
356

The prediction by the rabbi is amazing. Yet at no time did Jesus ever imply that the Old
Testament covenant was broken or discarded because the Jewish leadership rejected Him.
Rather, He fulfilled the covenant. But in response to the parables of Jesus, the religious leaders
were greatly angered.

17.01.02.Q2 Are there other examples of merciless actions by this Court?

354. Neusner, The Mishnah: An Introduction. 221.
356. Santala, The Messiah in the New Testament. 43.

Yes. It can be assumed that if the Sadducee-controlled high court was so powerfully wicked as
to stage the execution of Jesus, then there may be other cases, where this same abuse of power
was demonstrated. There are several recorded in Jewish writings of which the following two are
of interest as well as the obvious legend. At one time a priest who was assumed impure was
clubbed to death without a trial, as recorded in the Mishnah.

A priest served [at the altar] in a state of uncleanness [and] his brethren the priests
did not bring him to the court, but the young men among the priests took him
outside the temple Court and split open his brain with clubs.

Mishnah, Sanhedrin 9:6

In another case, the daughter of a priest was burned for being suspected of adultery and, again,
there was no evidence of a trial. The Roman law against capital punishment was ignored.

It happened once that a priests daughter committed adultery and they
encompassed her with bundles of branches and burnt her.

Mishnah, Sanhedrin 7:2

17.01.03 Mt. 27:52-54; Mk. 15:40-41; Lk. 23:48-49

PEOPLE STRUCK WITH AWE

Mt.
52
The tombs were also opened and many bodies of the saints who had fallen
asleep were raised.
53
And they came out of the tombs after His resurrection, entered
the holy city, and appeared to many.
54
When the centurion and those with him, who
were guarding Jesus, saw the earthquake and the things that had happened, they
were terrified and said, This man really was Gods Son!

Mk.
40
There were also women looking on from a distance. Among them were Mary
Magdalene, Mary the mother of James the younger and of Joses, and Salome.
41
When He was in Galilee, they would follow Him and help Him. Many other women
had come up with Him to Jerusalem.

Lk.
48
All the crowds that had gathered for this spectacle, when they saw what had
taken place, went home, striking their chests.
49
But all who knew Him, including the
women who had followed Him from Galilee, stood at a distance, watching these
things.

Many bodies of the saints who had fallen asleep were raised. Literally, many holy people
who had died were raised from death to life. Jesus said He came to give life and to give it more
abundantly (Jn. 10:10). There was so much life in Him that when He died the Earth could not
stand still. It shook violently and those who died previously were suddenly resurrected from
death with the life of Jesus. This resurrection of saints was both a fulfillment and a prelude to a
future fulfillment of the prophetic verse of Daniel 12:2. They came forth from their tombs of
death and walked around the holy city. This was one crucifixion that would not soon be
forgotten and the best was yet to come. Note that they were raised from tombs, not graves,
meaning they had only recently died.

Divine Judgment - Divine Promise
This miracle points toward both judgment as well as eternal life. When Adam sinned in the
Garden of Eden, the earth fell under the bondage and curse of sin. From that time on the entire
earth is waiting to be delivered from that bondage (Rom. 8:21). The blood of fallen Adam flows
in the veins of every Jew and Gentile and only the shed blood of Jesus can raise a lost soul to the
fullness of life now (Jn. 10:10) and promise eternal life to come (Jn. 3:16). Our life flows with
the life of Jesus. The death of Jesus broke that bondage and curse of sin in such a powerful
manner that the earth shook. The earthquake and torn temple veil were symbolic of the omen of
pending judgment. His death was the redemption for all of creation, but obviously did not
restore the earth to the age of the Garden of Eden. Since this new freedom of sin brings eternal
life, the new life in Jesus was symbolized by tombs opening and holy saints, who had previously
died, were now walking the streets. This must have created panic in the hearts of the Sanhedrin
and Pilate. The bodies of many holy people of past times walking around Jerusalem were
symbolic of the new age of grace and life in Christ that had been ushered in.

People were terrified. Suddenly, those who were mocking Him realized that there was a
dynamic power to His death. The ground shook violently as darkness covered the land. The
faithful followers of Jesus wept bitterly, believing that all their hopes and dreams were gone. In
their opinion, no longer would there be miracles, signs, and wonders. There had never been a
man like Jesus and their leaders executed Him.

The centurion, who guarded Jesus from prison to the execution site, pondered if this man really
could have been the Son of God? Could he have concluded that, This man really was Gods

Son! It is easy to read that into the Scripture. However, if He was not a follower of Jesus, then
in all probability, he probably thought of Jesus as a son of God, a hero, or a demigod.
357

It was the centurions primary responsibility to serve as executioner and insure that all those
sentenced to death were, in fact, dead. He was trained in the art of killing and had crucified
many. He recognized whenever it came to any man. Therefore, it is significant that he said that
Jesus was past tense, meaning death was achieved the Son of God. Like Caiaphas and so
many others, little did he know then that the Son of God would rise from the grave only three
days later.

The words of the centurion were profound for another reason as well. As a Gentile, he was
familiar with the Roman and Greek gods and their personalities and characteristics. He had
taken an oath of allegiance to his emperor, who was considered by all, except the Jews, as god.
Therefore, the son of any emperor was always known as the son of god, and was expected to
eventually take his position as the head of government As all who claimed divinity, there were
fables of miracles and mysterious happenings associated with the emperor, which were quickly
consumed by a superstitious populous. The centurion had, no doubt, known several young men
who claimed to have such a divine nature. This certainly did not mean these young men were
holy and pure in the Judeo-Christian sense of understanding, because pagan gods promoted all
the vices and sins common to man. It does, however, mean that the centurion probably knew
several so-called sons of god, such as the emperors, and they had made no impression upon his
life. However, when Jesus died he was absolutely awestruck, as he finally realized who the real
Son of God was. Hence, his incredible observation Surely He was the Son of God.

An interesting point of interest is this: Many Roman soldiers were devoted to the Persian god
Mithra. Mithraism was a men-only religion that emphasized manliness for soldiers, and one of its
emphasies was the endurance of pain. The centurion most certainly did not regard Jesus as a
blasphemer, but if he was a Mithra devotee, he was clearly impressed with His death.
358
Luke
said, of this account, that the centurion said Jesus was dikaios, a term that means both righteous
and innocent.
359

Went home, striking their chests. Striking ones chest in mourning symbolized the ultimate
sorrow and grief. Who were these people and why were they so sorrowful? Jesus remained
popular among the common people of Israel. Clearly not all the Jewish people wanted to see
Him crucified, but a small clique of evil leaders planned and executed the conspiracy. There is




not a single recorded event that indicates otherwise. These mournful people were beating their
breasts because they realized there had never been a sage or prophet like Jesus. Now, another
innocent Jew had been condemned to a Roman cross. Their mourning, however, would soon
turn to joy.

17.01.04 Jn. 19:31-37

JESUS IS PIERCED

31
Since it was the preparation day, the Jews did not want the bodies to remain on
the cross on the Sabbath (for that Sabbath was a special day). They requested that
Pilate have the mens legs broken and that their bodies be taken away.
32
So the
soldiers came and broke the legs of the first man and of the other one who had been
crucified with Him.
33
When they came to Jesus, they did not break His legs since
they saw that He was already dead.
34
But one of the soldiers pierced His side with a
spear, and at once blood and water came out.
35
He who saw this has testified so that
you also may believe. His testimony is true, and he knows he is telling the truth.
36
For these things happened so that the Scripture would be fulfilled: Not one of His
bones will be broken (Ex. 12:46; Num. 9:12; Ps. 34:20).
37
Also, another Scripture
says: They will look at the One they pierced (Zech. 12:10).

Preparation day. Literally, the Day of Preparation or Preparation Day based on Leviticus
23:5-7.
360
This was a technical term that confirms that Jesus died on Friday.
361
It was the day
before the Passover Sabbath and sometimes referred to as a Second Sabbath Day,
362
or High
Sabbath because it occurred during a feast.
363
In the year A.D. 30, the Passover began on
sundown Thursday and lasted until sundown Friday. Then began the seven day Feast of
Unleavened Bread. Hence the term, the next day was to be a special Sabbath. The term
Sabbath was the seventh day of the week, when work was set aside and everyones attention
was focused on the celebration of the Lord of Israel. This phrase, however, was also applied to

360. The first and last days of the Passover festival were days of Holy Convention, and became known as Second
Sabbaths. Six times the word preparation is used to identify the day of the festival and three of those with the
Sabbath Day (Mk. 15:42; Lk. 23:54; Jn. 19:31). Twice the term is used without an identification (Mt. 27:62; Jn. 19:42) and
once it is refered to as the preparation of the Passover in John 19:14.


362. Christian scholars historically have failed to recognize this day as a holy day for the Jewish people.


other holy days when there was prohibition against work activities. In this case, John said it was
a special Sabbath, meaning Passover that occurred on Friday and not Saturday.
364
The early
church in Jerusalem and elsewhere clearly understood that Jesus was crucified on Friday, the
Preparation Day of the Passover.

The imagery of Jesus dying as the Passover Lamb of God is profoundly significant. Likewise
was the proper sacrifice of a Passover lamb in the temple. No bones could be broken. The rabbis
were incredibly strict in the procedure, with severe punishment for violators. For example, the
Mishnah recorded, If a man breaks a bone of a clean Passover-offering he incurs the forty
stripes.
365
As the lamb died without broken bones, so did Jesus. For centuries, the sacrificial
lamb had projected the image of the future Lamb of God, Jesus.

This day is to be a memorial for you, and you must celebrate it as a festival to the
LORD. You are to celebrate it throughout your generations as a permanent statute.

Exodus 12:14

Mens legs broken. The dying process was so horrific, that out of mercy the Roman would
break the legs of the crucified men. This crurifragium, or leg breaking, hastened death and
thereby shorten the time of suffering.
366
This was not done to Jesus because He died quickly,
most likely because of the severe scourging He received earlier.

One of the soldiers pierced His side with a spear. How interesting that this was committed
by a soldier who was under the command of Pilate. The name Pilate is derived from the Latin
word pilatus, meaning javelin. It was a spear or javelin that pierced the side of Jesus.
367

This act was in the plan of God for the salvation of humanity. In the Garden of Eden, God took a
rib from Adams side and made a bride for him. Jesus had His side pierced by which He
redeemed for Himself a bride.

This event is a fulfillment of Psalm 22: 16, which reads, Dogs have surrounded me; a band of
evil men has encircled me, they have pierced my hands and my feet. Critics have stated that
this passage in Psalm was not in the original text, but is a later Christian interpretation. The basis

364. Saldarini, Jesus and the Passover. 56.
365. Mishnah, Pesahim 7.11.

367. Kennedy, Christs Trial and Ours. 9; Vincent, Word Studies in the New Testament. 2:274.

for their opinion is that the Septuagint translation reads, Like a lion are my hands and feet.
However, a Dead Sea Scroll fragment puts the critics to rest, it reads precisely as any Bible has
it, and the Essenes were certainly not interested in Christianity.
368

At once blood and water came out. When a person dies, there is a separation of the blood
into two liquids that appear as blood and water. This is the first proof that Jesus died a physical
death, which followed the spiritual death when He cried out, My God, my God, Why have you
forsaken Me? Everyone realized that His Spirit had departed, but it appears that the flow of
water and blood was unexpected, and may have had a symbolic meaning to the gospel writer,
because later, in his first epistle he said,

6
Jesus ChristHe is the One who came by water and blood, not by water only, but
by water and by blood. And the Spirit is the One who testifies, because the Spirit is
the truth.
7
For there are three that testify:
8
the Spirit, the water, and the blood
and these three are in agreement.

1 John 5:6-8

Unit 17
The Burial of Jesus

Chapter 02
Jesus is Laid to Rest

368. Miller, The War of the Scrolls. 42-43.

17.02.00.A. CHRIST IN THE SEPULCHER GUARDED BY ANGELS by William
Blake 1805.
17.02.01 Mk. 15:42-43a Lk. 23:51a; Mk. 15:43b-45 (See also Mt. 27:57-58; Jn. 19:38a)
Garden near Golgotha

JOSEPH ASKS FOR BODY

Mk.
42
When it was already evening, because it was preparation day (that is, the day
before the Sabbath),
43a
Joseph of Arimathea, a prominent member of the Sanhedrin
who was himself looking forward to the kingdom of God,

Lk.
51
who had not agreed with their plan and action,

Mk.
43b
came and boldly went in to Pilate and asked for Jesus body.
44
Pilate was
surprised that He was already dead. Summoning the centurion, he asked him
whether He had already died.
45
When he found out from the centurion, he gave the
corpse to Joseph.

When it was already evening. The Jewish people reckoned evening in two ways, the
earlier and the later.
369

1. The earlier evening in the middle of the afternoon, or about 3:00 p.m.

2. The later evening began at sunset, or around 6:00 p.m.

The reference to evening in this crucifixion narrative is to the earlier evening that spans from
3:00 pm to 6:00 pm.

Proper burial was a sacred honor. Even common peasant Jewish people honored strangers with a
proper burial. In this case, Jesus, who was a healer and miracle worker was about to received the
most honorable burial. Consequently, Joseph requested the body of Jesus because,
1. He wanted to honor Jesus it was a disgrace not to have a proper burial.
2. It would have been a disgrace to leave a body on the cross over a religious holy day.
It is for the second reason that scholars believe that the other two crucified men were also
removed for their crosses and buried. Pilate, who was anxious not to have a riot on his hands,
surrendered to the demands of the Jewish leadership.
Yet as far as the Romans were concerned, they could not have cared less if a Jew rotted on a
cross. While Jews were concerned to give every one of their own a proper burial, the same was
definitely not true for the Romans.

Hence, it was quite common to have a crucified person suffer not only the pain of dying, but also
the pain of insects, birds, and dogs eating his flesh while he was still living. The smell of sweat,
blood, urine, and feces, along with the dying groans of those crucified, attracted a number of
parasites and predators. To add insult to unspeakable injury, those who begged for a proper


burial afterwards were at times told that they would feed the crows. An example was written in
20 B.C, by the Roman historian Quintus Horatius Flaccus (65-8 B.C.), otherwise known as
Horace. He said,

If a slave should say to me, I have not committed a robbery, nor run away: You
have your reward; you are not galled with the lash, I reply. I have not killed any
man: You shall not [therefore] feed the carrion crows on the cross.

Horace, First Epistle 16:46-48.
370

Another example of disregard of the deceased upon a cross occurred about a four decades before
Jesus was born. There was a power play in Rome and, Octavius (later known as Emperor
Augustus) had defeated Julius Caesars murderers at Philippi in October of 42 B.C. The wrath of
Octavius was preserved later by the historian Suetonius, who wrote,
He did not use his victory with moderation, but after sending Brutus head to Rome,
to be cast at the feet of Caesars statue, he vented his spleen upon the most
distinguished of his captives, not even sparing them insulting the Law. For instance,
to one man who begged humbly for burial, he is said to have replied: The [carrion]
birds will soon settle that question.
Suetonius, The Deified Augustus 13:1-2
In the second century (B.C.) a certainman named Amyzon in Caria had a slave who killed him.
The people of the community crucified the slave and left the following inscription:
But the one who did such things to me my fellow citizens hung alive for the wild
beasts and birds.
371

Truly, his death was the most agonizing of crucifixions.
To have a proper burial was a highly esteemed virtue; failure to have one was worse than the
ultimate insult it was the ultimate annihilation in both the Roman and Jewish world. The
difference is that in the Jewish world, death upon a tree or cross was also believed to carry with it
a divine condemnation. Therefore, it is not surprising that when the Romans were destroying
Jerusalem and the temple, two priests of the Caiaphas dynasty, Ananus II and Jesus who were the
high priests in 62 and 64 respectively, were hated so much, that they were killed and their bodies

370. http://www.authorama.com/works-of-horace-8.html. Retrieved October 8, 2012; Crossan, Who Killed Jesus? 161.

371. Quotation cited by Cook, Crucifixion and Burial. 204; Liewelyn, New Documents Illustrating Early Christianity: A
Review of the Greek Inscriptions and Papyri Published 1984-1985. 8:1-3.

were not buried. It was as if to the rioting executioners initiated a divine curse on the two former
high priests. Josephus reported this account:
They actually went so far in their impiety as to cast out the corpses without burial,
although the Jews are so careful about funeral rites that even malefactors who have
been sentenced to crucifixion are taken down and buried before sunset.
By the time the First Revolt erupted, the common Jewish people as much hatred for the temple
establishment as they did for the Romans. They were not about to give the Sadducean priesthood
any dignity, rather, they were determined to give them the ultimate insult and ultimate
annihilation.
Finally, if Joseph of Aramathea and Nicholdmus, both distinguished members of the Sanhedrin,
truly believed that Jesus was a criminal, they wound never have violated Deuteronomy 21:22-23
that states a criminal who blasphemes against God should be stoned to death. Rather these
righteous Pharisees recognized Jesus as One sent by God, although at this point they may not
have recognized Him as the Messiah. Moreover, absolutely no one was expecting the
resurrection that was about to come.

17.02.01.Q1. Does Luke 23:1 conflict with 23:51?

The first verse of Chapter 23 indicates that the entire court voted against Jesus whereas verse 51
states that Joseph of Arimathea
372
did not consent to their decision. This is not a matter of
conflict, but indicates that he was not present during the trial. The Sanhedrin was composed of
seventy members, plus the high priest who was the president. For a capital crime, only twenty-
three members plus the present had to serve as judges at the trial. In this case the court judges
were hand selected by Caiaphas to agree with his decision.

17.02.02 Jn. 19:38b-40; Mt. 27:59-60a; Jn. 19:42; Mt. 27:60b Lk. 23:55-56 Calvary

JESUS IS BURIED

372. Arimathea was a small village about twenty miles west of Jerusalem in the hill country of Ephraim.

Jn.
38b
Pilate gave him permission, so he came and took His body away.
39
Nicodemus
(who had previously come to Him at night) also came, bringing a mixture of about
75 pounds of myrrh and aloes.
40
Then they took Jesus body and wrapped it in linen
cloths with the aromatic spices, according to the burial custom of the Jews.

Mt.
59
So Joseph took the body, wrapped it in clean, fine linen,
60a
and placed it in his
new tomb, which he had cut into the rock.

Jn.
42
They placed Jesus there because of the Jewish preparation and since the tomb
was nearby.

Mt.
60b
He left after rolling a great stone against the entrance of the tomb.

Lk.
55
The women who had come with Him from Galilee followed along and
observed the tomb and how His body was placed.
56
Then they returned and
prepared spices and perfumes. And they rested on the Sabbath according to the
commandment.

Stoning was both the form of Jewish execution and a method of burying a criminal. To not have
a proper family burial was a supreme insult. On the other hand, Gentile criminals were often not
buried. Their bodies remained on the crosses until natural processes and wild animals devoured
all flesh, and only a few bones remained on the ground.

Nicodemus... (and) Joseph took the body. This action caused them to become ceremonially
impure. Therefore, they could not participate in the Passover celebration (Num. 19:11). The
placement of the body in the tomb and the burial process clearly demonstrated that their love for
Jesus was greater than their love for the law, their social reputation, or personal safety. They
removed the body of Jesus because,

1. They performed this last act of kindness for a dear friend, as they grieved in great
sorrow.
2. It would have been a disgrace to leave a body on the cross overnight, especially on the
eve of a holy day.
It is for the second reason that scholars believe that the other two crucified men were also
removed for their crosses and buried. Pilate, who was anxious not to have a riot on his hands,

surrendered to the demands of the Jewish leadership. Furthermore, the disciples and the family
of Jesus were all from the Galilee area and, therefore, would not have possessed a family tomb in
the Jerusalem area. This may have been an additional reason as to why Joseph of Aramathea
donated his tomb to Jesus.
About 75 pounds. This huge amount of spices was generally reserved for royalty, as recorded
when King Asa died. His body was also covered with spices and various blends of perfumes
(2 Ch. 16:14).
373
The treatment of the body of Jesus was the cultural norm for anyone of wealth,
but quite unusual in light of His peasant lifestyle. In this case, both men and women, who dearly
loved Him, placed spices upon His body.
The care given to the body is another sign that He had died. Any sign of life would have
immediately brought forth those who would have nursed Him back to health. However, this was
not the case. The fact that body of Jesus was placed in a new tomb of Joseph of Aramathea,
fulfills a prophecy of Isaiah who said,
9
They made His grave with the wicked,
and with a rich man at His death,
Although He had done no violence,
and had not spoken deceitfully.

10
Yet the LORD was pleased to crush Him severely.
when You make Him a restitution offering,
He will see His seed, He will prolong His days,
and by His hand, the LORDs pleasure will be accomplished.

Isaiah 53:9-10

17.02.02.Q1. How was the burial of Jesus similar to the Exodus?

The burial of Jesus was similar to the hasty exodus by the children of Israel as they left Egypt,
when they barely had time to gather their belongings and leave. Jesus was crucified at 9:00 a.m.
and was dead by 3:00 p.m. in the afternoon. There was very little time left before the Sabbath
would begin about three hours later. So the body had to be taken down in haste and buried
before three stars appeared in the sky (the sign of the end of the day and the beginning of the day
of Passover). Jews did not practice any type of embalming, but washed the body and wrapped it

373. See New International Version Study Bible footnote on John 19:39.

in spices and linens.
374
The burial process included pronouncing a blessing over the spices.
375

The burial rituals for Jesus were hastily performed as the sun was setting. Just as the Israelites
had walked through the Red Sea into a new life and new freedom, Jesus walked through the
gates of hell and arose to give humanity a new life and new freedom.
There are two significant issues here.

1. The importance of a proper burial and

2. The law of unrelated identities.

At this time, a tomb was a cave-like chamber carved out of the rock with a shelf or bench to one
side, where the body would be placed. After the flesh was completely decayed, the bones would
be collected and placed in a clay, wooden, or stone box known as an ossuary. Wealthy families
acquired stone ossuaries, while common peasants acquired ones made from wood or clay. The
name of the deceased was placed on the box and, at times, his occupation was mentioned as well.
376

Tombs were used repeatedly by the same family. It was said that the deceased was gathered to
his kin (Gen 25:8) or was sleeping with his fathers (1 Kg. 11:23).

17.02.02.Q2. Why was Jesus buried in a new tomb?

Jesus was buried in a new tomb, because failure to do so would have broken the law of unrelated
identities. This law originated with Moses and, is therefore, deemed highly important. The Jews
believed, for example, that mules and donkeys could not be yoked together for any type of
agricultural activity, nor could Jews marry non-Jews. Likewise, New Testament teaches that
believers and unbelievers were not to be married. Rules of such unrelated identities were
extended to include burial tombs and stated that only family members could be buried in family
tombs.

Since Jesus was the Son of God and not the son of two earthly parents, He was buried in a new
tomb that never had been used by anyones family. Even after His death, Jesus honored the
Mosaic Law of unrelated identities. To have buried Him in a family tomb would have identified

374. Mishnah, Shabbath 23.5.
375. Babylonian Talmud, Seder Zeraim Berakoth 53a

Him with that particular family. Jesus was both Son of Man and Son of God and, hence, He was
in need of a new tomb.

The Babylonian Talmud, on the other hand, indicates that executed criminals were not buried in
the family tomb, but in one of two cemeteries as determined by the mode of death. The Talmud
reads:

And they did not bury him (the executed person) in his ancestral tomb, but two burial
places were prepared by the beth din, one for those who were decapitated or strangled,
and the other for those who were stoned or burned.

Babylonian Talmud, Seder Nezikin Sanhedrin 46 a-b

Although this regulation was not always observed, it was a way to disconnect the shame of the
criminal from his family. Nonetheless, innocent victims who were crucified were buried in
family tombs. The possible separation of burial apart from former family members served to
discourage those who entertained thoughts of committing a crime.

17.02.02.Q3. Where was Jesus buried?

For centuries the burial tomb of Jesus was accepted as being in the Church of the Holy
Sepulcher. However, for more than a century, Protestants have followed the opinion of a General
Gordon who said Jesus was buried in the Garden Tomb. A third site has immerged and, all three
are listed below, followed by a brief discussion of each.

1. The Mount of Olives

2. The Garden tomb

3. The Church of the Holy Sepulcher

1. The Mount of Olives
In the spring of 1988, a book titled Secrets of Golgotha
377
challenged the prevailing opinions of
scholars with the argument that Jesus was crucified on the Mount of Olives. While the fact that
Jesus died when the Passover lamb was sacrificed is undeniable, Martin also connects the

377. Martin, Earnest L. Secrets of Golgotha: The Forgotten History of Christs Crucifixion. Associates for Scriptural Knowledge:
Alhambra, CA. 1988.

burning of the red heifer symbolically to Jesus.
378

The Jewish records state that the altar for the red heifer sacrifice was located east of the
temple.
379
To accommodate the priests, Herod the Great had built a double-tiered arched bridge
that connected the Eastern Gate to the Mount of Olives. That bridge was known as the Bridge of
the Red Heifer and, in fact, appears to have been constructed solely for that purpose and to lead
the scapegoat out of the temple and into the desert.
380
The bridget did not connect to any
highways and there were no major communities east of the Mount of Olives; only a village
known for its lepers, a huge olive grove, and an altar that has been lost in history. It would have
been most unusual to build a huge bridge for merely a small village and olive grove. Therefore,
its purpose had to be connected to sacrificial observances. While the sacrifice of the Passover
lamb is well established in Christendom, the meaning of the sacrifice of the red heifer and how it
relates specifically to Jesus is seldom discussed. In fact, it appears to have been forgotten in
history. Martin essentially states that Jesus was crucified on the Mount of Olives as a sin
offering just as the red heifer was previously burned as a sin offering. An interesting statement
in the Mishnah says that the eastern wall of the temple was lower than the other walls so the high
priest, when burning the red heifer, could look directly into the temple.

All the walls there were high, save only the eastern wall, because the [high] priest
that burns the [red] heifer and stands on the top of the Mount of Olives should be
able to look directly into the entrance of the Sanctuary when the blood is sprinkled.

Mishnah, Middoth 2.4
381

An essential question he proposes is this: Why have so few theologians, archaeologists, and
historians been interested in finding the site of the red heifer altar on the Mount of Olives?
Maybe in the future this question will be answered, but until then, Martins thesis is set aside and

378. http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=7797170. Retrieved November 13,

2012. See a book review by W. H. C. Frend (1989) of Ernest L. Martins Secrets of Golgotha. The Forgotten History of
Christs Crucifixion. The Journal of Ecclesiastical History, 40, 449-449.

379. Mishnah, Middoth 1:3; 2:4; Mishnah, Yoma 7:2; Babylonian Talmud, Yoma 68a; Babylonian Talmud, Zebhim 105b.


381. Inserts by Danby.

additional attention is given the two other sites.
382

There are two views as to which site is the authentic. Many Protestants believe it is the Garden
Tomb, while Roman Catholics, Armenians, and Greek Orthodox Christians believe it is the tomb
within the Church of the Holy Sepulcher. These differences may be anchored by theological
biases more than by scientific research, especially since the 1990s have revealed the identity with
overwhelming evidence. There are those, however, who continue to insist that the Garden Tomb
is authentic, in spite of its shaky history.

2. The Garden Tomb
When evangelical Christians think of the burial place of their Lord, they generally think
affectionately of the Garden Tomb. It is certainly a beautiful garden with its winding walkways,
shrubbery, and treesa peaceful and quiet setting in a modern city that never sleeps except on
high holy days. But is it really the place where Jesus was buried?

17.02.02.Q4. What is the argument for Gordons Garden Tomb?

As previously stated, in 1883, an adventurer and explorer by the name of General Gordon, found
what he believe was the place where Jesus was buried. His decision was based upon the
following three reasons:

1. It was along the road to Damascus.

2. It was beside a hill that had two shallow caves creating the appearance of a skull, and

3. It was outside the walls of Jerusalems Old City.

Since Gordon knew the Church of the Holy Sepulcher was inside the city he concluded the
Catholic shrine was an impossible candidate for the site. His published article in 1885 was
quickly accepted in the Protestant world as undisputed fact. At that time the science of
archaeology was extremely primitive and would not have contributed to his research, even if he
had applied it.

382. A summary of Secrets of Golgotha can be found at, Ernest L. Martin, The Crucifixion Site of Jesus. Archaeology and
Biblical Research 5:4 (Autumn, 1992). 113-121.

17.02.02.A. THE TOMB AT GORDONS CALVARY. Also known as the
Garden Tomb, Gordons Calvary has unquestionably been identified as a late Iron
Age (8-7
th
Cent. B.C.) tomb, and hence, not the tomb of Jesus. However, while it
is not the authentic tomb, it has become the symbol of the resurrected Christ.

The Garden Tomb was the site suggested by Otto Thenius in 1842 as the tomb of Christ and was
investigated again in 1883 by British General Charles George Gordon. Their decisions were
based upon two observations without any historical review.

1. They observed two holes in the side of a small rounded cliff in imagined it to be the
place of the skull, because it also contained an old tomb.

2. They realized the small cliff was outside the Old City wall, he was convinced the
discovered the authentic site were Jesus was buried.
383
The fact that the was they saw did
not exist at the time of Christ was unknown to them. The Third North Wall was built
by Herod Agrippa in A.D. 42-44, which enclosed the site where Jesus was crucified and
buried. See 17.02.02.Z below.

383. See also Zondervans New International Version Archaeological Study Bible. 2005. 1615.

17.02.02.Z. MAP OF JERUSALEM. Map courtesy of International Mapping
and Dan Prsywara.

In 1885 the Gordon popularized the site in an article published in the Palestine Exploration
Funds Quarterly Statement.
384
His theory was quickly accepted as fact by Protestants, who at
that time were forbidden entry into the Church of the Holy Sepulcher. To aid their argument, an
inscription on a stone found nearby was incorrectly translated and published on November 7,
1889 in the Northern Christian Advocate (Syracuse, New York).
385
Furthermore, the science of
archaeology was still in its infancy and whatever archaeological proof would have been
uncovered at that time would have been challenged and probably revised within a century. This
was one of many articles that attempted to prove the identification of the tomb of Christ,

384. Alden, Golgotha. 2:772; Wilkinson, Jerusalem as Jesus Knew It. 146.
385. Murphy-OConnor, The Garden Tomb. 12.

although there was no archaeological evidence to support the theory. Furthermore, this tomb is
significantly different from first century tombs.
386
As a result, many Christians visiting the Holy
Land today are incorrectly convinced of the authenticity of the site.

17.02.02.Q5. What is the argument against Gordons Garden Tomb?

What Gordon did not realize was that within fifteen years after Jesus, Herod Agrippa (reigned
41-44), constructed a new city wall that Josephus referred to as The Third Wall.
387
This wall
was later rebuilt by the great Muslim ruler Suleiman the Magnificent between 1538 and 1541,
but it obviously did not exist at the time of Christ.
388
Furthermore, there are four significant
points that he never considered.

1. He never considered why the site of the Church of the Holy Sepulcher was said to be
historically accurate.

2. The Middle East is subject to frequent earthquakes. While the hill he identified does
look like a skull, he never considered the fact that it probably did not look like a skull in
the first century.

3. Emperor Hadrian declared victory over Christianity by building a pagan shrine over
the burial site of Jesus.
389
He never touched Gordons Garden Tomb.

4. Finally, the tomb of Jesus has always been a challenge for some people. Like visitors
of today, Gordon realized that it does not look like a tomb and that is because in the
11
th
century a demented caliph entered the church and destroyed as much of it as he
could.
390

If General Gordon were alive today, he would be discouraged to learn that archaeologists clearly

386. Biddle, The Tomb of Christ. 56-58.
387. Bahat, Does the Holy Sepulcher. 37.
388. Shanks, Jerusalem, An Archaeological Biography. 241.
389. In a similar manner, centuries later the Muslims build the Dome of the Rock over the temple site and converted St.
Marys Church, located on the Temple Mount, into a mosque. They never touched Gordons Garden Tomb.


identified his Garden Tomb to be a Late Iron Age tomb (8
th
or 7
th
century B.C.).
391

Video Insert >
17.02.02.V1 Dr. Bryant Wood of Associates for Biblical Research discusses the date of the
Garden Tomb as an Iron Age II tomb, meaning it was used in the 8
th
to 7
th
century B.C.
(6:06). Click here.

17.02.02.Q6. What were the typical first century tombs like?

In the first century, the tombs in the Jerusalem area were of two distinct styles, uniquely different
from prior centuries.

1. One style, known as the shaft tomb, consisted of a large room with a number of
finger-like shafts carved into the cretaceous limestone hillside (see illustration of plan
____ below). Each shaft, called a kokhim, was approximately six or seven feet long and
one and one-half or two feet wide, large enough to lay a body. After a year when the flesh
had decayed, the bones were collected and placed in a small ossuary, often made of
wood. This was the most common and typical first century tomb.

2. The second style was for the first centurys rich and famous. This tomb had an
indented shelf or bench, known as an arcosolia, cut into the chamber wall, large enough
to lay a body. After a year when the flesh had decayed, the bones were collected and
placed in a small ossuary made of limestone (see artistic illustration 17.02.02B below).
The arcosolia was the preferred tomb of the first century and was the only tomb style that
would have permitted an angel to sit at either end of the body of Jesus (Jn. 20:12). It
would have been impossible for an angel to sit at either end of the body of Christ in a
shaft tomb or in a Late Iron Age tomb.


17.02.02.B. AN ILLUSTRATION OF A RICH FAMILYS ARCOSOLIA
TOMB. An arcosolium a tomb for the first centurys rich and famous, is
shown with two ossuaries. There were two types of tombs in the first century and
only the tomb of the wealthy had enough room for two angels to be seated at
either end of the body. Illustration by David Harris, Jerusalem.

Video Insert >
17.02.02.V2 Gordon Franz of Associates for Biblical Research discusses the differences
between the two types of first century tombs commonly used in first century Judaea, the
distinctive features of the tomb of Joseph of Arimathea, and why this is important (7:43).
Click here.

Illustrations needed

17.02.02.C. ILLUSTRATIONS OF TOMB COMPARISONS. The illustrations
show the differences between the 8
th
- 7
th
Century B.C. Iron Age Tomb such as
the Garden Tomb, and the 1
st
century tomb of the Church of the Holy Sepulture

3. The Church of the Holy Sepulcher
Determining the identity of Christs tomb was a great challenge since the Church of the Holy
Sepulcher claimed to be both the authentic crucifixion and burial sites, the two being merely
some fifty or sixty feet apart. The following is a brief overview of the historical events that
reveal the identity of the authentic tomb of Jesus.

After the Romans destroyed the temple and Jerusalem in A.D. 70, the city was rebuilt. But six
decades later, the Jews revolted again which resulted in another destruction in the year 135. In
both wars, the Romans spent three years besieging the Holy City. There were thirteen rebellions
between 63 B.C., when the Romans came, and A.D.70. So by the time they defeated the Jews
again in A.D. 135, Emperor Hadrian and the rest of Rome had enough of them, and he decided to
permanently eliminate the Jews. Like Antiochus IV Epiphanes and the Egyptian Pharaoh of
previous centuries, he wanted to remove any trace of them.

Likewise, Hadrian had no great love for the new religious sect known as Christians, since, like

the Jews, they also refused to participate in emperor worship.
392
Therefore, if he was going to
get rid of the Jews, why not the Christians also? He determined to destroy whatever people,
symbols, shrines, and buildings that existed in the Jerusalem area, although he was more
sympathetic to those living in the countryside villages.

He found the site where local Christians said Jesus was crucified and buried. To celebrate his
victory over them, he built a shrine to the goddess Jupiter/Venus over the site of the tomb. He
took Herodian ashlars (large rectangular stones cut by Herod the Great) from the ruined temple
and reused them to build rectangular retaining walls for the shrine.
393
Upon these walls, he built
a platform for his shrine to (Latin) Venus (also known as Aphrodite to the Greeks), the goddess
of love. His goal was to forever obliterate the tomb of Jesus, as well as the nearby rock of
Golgotha. He never touched Skull Hill or Gordons Garden Tomb and, therefore, it remained
undisturbed for centuries, until 1883.
394

After Hadrian destroyed Jerusalem, he desecrated the tomb of Jesus by building a shrine to
Venus on top of it. The Greek equivalent is the goddess Aphrodite. He was determined to
eradicate anything Jewish and Jesus and His disciples at this time were still considered part of
Judaism. However, with the construction of the shrine, he permanently identified the site,
because, when Constantine sent his mother Helena to the Holy Land in 325-326 to locate the
sacred sites, she quickly found the sacred cave and ruins of the shrine. Some fifty feet nearby
was another Roman shrine which had been built over the crucifixion site.
395
Helena employed
skilled workers to tear down both shrines construct the Church of the Holy Sepulcher. When
Eusebius, the bishop of Caesarea Maritima, heard of her plans, he voiced support for the
adornment of the building as follows:

It is my wish, then, that you should be especially convinced of this, which I suppose
is clear to everyone, that of all things it is my chief concern who we may splendidly
adorn with buildings that sacred place which, under divine direction, I freed...Not
only shall this basilica be the finest in the world, but that the details also shall be
such that all the most beautiful structures in every city may be surpassed by it....As
for the columns and marbles, have a care to tell us in writing, after you have
inspected the plan, whatever you judge to be most precious and serviceable so that


those materials, of whatever sort and in whatever quantity, may be procured from
every quarter.

Eusebius, Life of Constantine 3.29-32

Because of this unusual history, the Church of the Holy Sepulcher is one of the most accurately
identified sites.
396
It was so significant that it later appeared on the sixth century mosaic Madaba
Map on the floor of a Byzantine church in Madaba, Jordan.
397
Extensive research was
concluded in the 1990s and it firmly identified the church as where both the crucifixion and
burial site are located.

Eusebius described the construction work of Hadrians slaves and soldiers, they

... Brought a quantity of earth from a distance with much labor, and covered the
entire spot; then, having raised this to a moderate height, they paved it with stone
concealing the holy cave (tomb) beneath this massive mound. Then, as though their
purpose had been effectually accomplished they prepared on this foundation a truly
dreadful sepulcher of souls, by building a gloomy shrine to the lifeless idols to the
impure spirit whim they call Venus.

Eusebius, The Life of Constantine 3:26
398

Little did Hadrian know that by destroying the holy site, he was, in fact, preserving it. Nothing
changed until Emperor Constantine supposedly became a Christian in 312 and declared
Christianity to be the official religion of the Roman Empire. Then, in 326, the Emperor sent his
mother Helena to the Holy Land to locate all the significant sites of Scripture with the aid of
local Christians. She identified the crucifixion and burial sites by finding the ruins of the temple
of Venus. She, speaking for her son, immediately removed all traces of pagan worship. Again
Eusebius preserved the account.

He (Constantine) gave orders that the materials of what was destroyed, both stone
and timber, should be removed and thrown as far from the spot as possible....he
directed that the ground itself should be dug up to a considerable depth, and the soil
which had been polluted by the foul impurities of demon worship transported to a

396. Biddle, The Tomb of Christ. 56-57; Mackowski, Jerusalem City of Jesus. 5; Wilkinson, Egerias Travels. 146-47 quoting
Egerias Travels.
397. See Madaba Map in Appendix 26; See also 14.02.03.D and 05.02.03.Z.


far distance place.


The site identification in the early fourth century was relatively easy. The destruction of
Jerusalem and the work of Hadrian were still common knowledge in all the communities. Queen
Helenas accuracy cannot be disputed, especially since the unearthed tomb is an elegant first
century tomb, representing a wealthy owner. When the clearing work was complete and a new
church built, Constantine said this:

...I have disencumbered as it were of the heavy weight of foul idol worship; a spot
which has been accounted holy from the beginning in Gods judgment, but which
now appears holier still, since it has brought to light a clear assurance of our
Saviors passion.


Eusebius wrote of Constantines desire to build a house of prayer upon the site where Jesus
was buried:

He judged it incumbent on him to render the blessed locality of our Saviors
resurrection an object of attraction and veneration to all. He issued immediate
injunctions, therefore, for the erection in that spot of a house of prayer.


Were it not for Constantine and his mother Helena many sacred sites would have become lost in
history. The new church was called the Church of the Martyrion, a portion of which remains.
The word Martyrion (Gk. witness) meant the site was the witness of the death and resurrection

of Jesus Christ.
399
In later years, the name was changed to The Church of the Holy Sepulcher.

Video Insert >
17.02.02.V3 Dr. Petra Heldt of Hebrew University discusses Hadrians shrine that is
believed to be a marker for the place where Jesus was crucified (8:43). Click here.

Hadrians retaining wall to Venus at the Holy Sepulcher

17.02.02.D. HADRIANS WALL AT THE HOLY SEPULCHER. The
unusual mix of stones in one of the rooms within the Church of the Holy
Sepulcher has led some scholars to believe that the smooth stones are second use
stones, originally from Hadrians shrine of Venus.
400
In A.D. 326, Queen Helena
used stones from the shrine in the construction of the Church of the Holy

2813. Pixner, Church of the Apostles Found. 24, 60, n20.

Sepulcher. Photo by the author.

Video Insert >
17.02.02.V4 Dr. Paul Wright of Jerusalem University College discusses the stones in the
Church of the Holy Sepulcher that may have been used previously in Hadrians shrine to
Venus (2:36). Click here.

Many ancient sites have been easy for archaeologists to identify since Queen Helena built
churches over them with a foundation of a unique architectural style. Fellowship churches were
constructed in the form of a cross, whereas memorial churches were built in the shape of an
octagon.
401
The Church of the Holy Sepulcher has been partially destroyed and rebuilt several
times since then, but it has maintained a continuous history. The queen, just like General
Gordon centuries later, was faced with the wall dilemma, because she, too, had to contemplate
the tomb location in light of the city walls. The local residents told of King Agrippas third city
wall and, hence, she rendered a better decision.

17.02.02.Q7. Is the burial cloth of Jesus, known as the Shroud of Turin, authentic?

There has been a great controversy concerning a burial cloth, was hidden in a small northern
town of Turin, Italy for many centuries. Known as the Shroud of Turin, the ancient burial cloth is
said to have been the shroud that was wrapped around the body of Jesus as He lay in the tomb.
402

401. Bahat, Does the Holy Sepulcher. 34-35.
402. For further study, see two articles by John Long: The Shrouds Earlier History. Part 1: To Edessa. Bible and Spade.
20:2 (Spring, 2007). 46-52 and The Shrouds Earlier History. Part 2: To the Great City. Bible and Spade. 20:4 (Fall,
2007). 120-128.

The most unusual feature of the shroud is that it contains an X-ray type image of a man with all
of the wounds and bruises that are normally associated with a crucifixion execution,
403
that also
match all related biblical passages.
404
The image is on the surface of the fabric and not through
the fibers of the fabric. In 1978 a team of 32 scientists examined it for five days with the most
sophisticated scientific testing equipment and, as of this writing, there has not been a definitive
decision rendered as to its authenticity.
405
While several other so-called antiquities have been
identified as fakes that certainly does not preclude the shroud is likewise. The blood stains,
indicating the flow of blood from the wounds and other injuries, are too incredibly accurate to
have been the work of a medieval artist. Yet, there is no longer any blood on the shroud.
406

Furthermore, could such a medieval artist have the skills to outwit todays sophisticated
scientists and technology? It appears impossible since todays scientists cannot even reproduce
it.
407
Furthermore, there has never existed an art form of painting burial shrouds, so how could
such a highly skilled artisan have originated a masterpiece and not have any other similar works
of art?
408

In addition, the discovery of 28 different pollens in the fabric that existed only in Jerusalem in
the first century intensifies the scholarly arguments.
409
A review of published scientific
literature seems to indicate the scientific conclusion on the authenticity appears to reflect the
theological position of the individual scientist performing the research.
410

403. Wild, The Shroud of Turin: Probably the Work of a 14
th
Century Artist or Forger. 31-32.
404. Hands and feet were nailed to the cross: Lk. 24:40; Jn. 20:20,25,27; Col. 2:14; Scourging wounds: Mt. 27:26; Mk.
15:15; Lk. 23:16, 22; Jn. 19:1; Thorn impressions on the head Mt. 27:29; Mk. 15:17; Jn. 19:2; Bruise marks to the
shoulders (from carrying the cross?) Jn. 19:17; Bruise and blow marks to the face Mt. 26:28; 27:30; Mk. 14:65; 15:19; Lk.
22:63-64; Jn. 18:22; 19:3.

406. McCrone, The Shroud Painting Explained. 29.
407. McCrone, The Shroud Painting Explained. 29-30.
408. Vikan, Debunking the Shroud. 28.
409. For more information, see Vaughn M. Bryant Jr. Does Pollen Prove the Shroud Authentic? Biblical Archaeology
Review 26:6 (Nov/Dec, 2009). 36-44. See also Alan D. Whanger, Uri Baruch, and Mary Whanger. Flora of the Shroud of
Turin. St. Louis, MO: Missouri Botanical Garden Press, 1999.

410. See also Long, Closing in on the Shrouds Early History. 20-22.

17.02.02.E. THE SHROUD OF TURIN WITH ITS IMAGE OF JESUS.
Many believe the image of a mans face on the Shroud of Turin is the image of
Christ that was transferred when His body was placed in the tomb.

Video Insert >
17.02.02.V5 Michael Keating, an electronics scientist, discusses the amazing discoveries
concerning the Shroud of Turin that some say was the shroud in which Jesus was laid in
the tomb. (time) Click here.

17.02.02.F. THE SHROUD OF TURIN ILLUSTRATED. The Shroud is
believed by many to be the prayer shawl that is shown being neatly placed under
and over the body of Jesus. The custom was for a mans prayer shawl to be placed
over him in burial. The shrouding (Giulio Clovio, 16
th
century aquatint composed
in honor of the Holy Shroud of Turin), has scenes from the life of Christ set in
medallions.

17.02.02.Q8. Was Jesus buried for three literal days and three literal nights?

Yes, but only in Jewish thinking. The phrase three days and three nights, is not a literal phrase
but a Hebraism for saying, in three days... The modern method of reckoning the time from
Friday evening to Sunday is certainly not three days. The ancient Hebrews counted a part of a

day as a whole. Therefore, any time before sunset was considered a day. A new day began at
sunset, generally at 6:00 p.m., or when the first three stars were visible in the sky. Friday
afternoon when Jesus died is counted as the first day, Saturday is the second until sunset, and
Saturday night is the beginning of the third day. Time was reckoned likewise for Sunday
morning, and hence, with Saturday, they counted three days.
411
See 09.01.05.Q2 for additional
explanation on this fugure of speech.

The apostle Paul counted this as three days when he said that Jesus was buried and was raised on
the third day according to Scripture (1 Cor. 15:3-4). Since the life and death of Jesus was
reflected in Hebrew typology, His death occurred when lambs were slain on Friday in the temple
and His resurrection when the high priest stood in the temple and waived the grain of barley
before the Lord on Sunday morning declaring Blessed are you O Lord, who brings forth the
bread of life from the earth.
412
The time of the events strongly suggest that it was then that
Jesus walked out of the tomb. The period of three days and three nights was understood to fit
within these two sacrificial events in the temple.

17.02.02.G. CHURCH OF THE HOLY SEPULCHER. Recent extensive

411. Bivin, How Long was Jesus in the Tomb? Yavo Digest. 2:4, 1,3.
412. Garr, Restoring Our Lost Legacy. 145.

research has determined that the Church of the Holy Sepulcher is, in fact, the
actual site of both the crucifixion and burial.
413

17.02.03 Mt. 27:62-66 Thursday night or early Friday morning.

SOLDIERS GUARD TOMB

62
The next day, which followed the preparation day, the chief priests and the
Pharisees gathered before Pilate
63
and said, Sir, we remember that while this
deceiver was still alive He said, After three days I will rise again.
64
Therefore give
orders that the tomb be made secure until the third day. Otherwise, His disciples
may come, steal Him, and tell the people, He has been raised from the dead. Then
the last deception will be worse than the first.
65
You have a guard of soldiers, Pilate told them. Go and make it as secure as you
know how.
66
Then they went and made the tomb secure by sealing the stone and
setting the guard.

The chief priests and the Pharisees. While the Sadducees were before Pilate demanding the
death of Jesus, the Pharisees disappeared and were not involved in the demand of His death.
They believed they were innocent of His death if they were not actively involved in the eviction
and execution. However, now that Jesus was dead, they emerged and joined the Sadducees (chief
priests) before Pilate with a concern that He might rise on the third day.

Deceiver. In the Jewish tradition, whenever someone was scorned, his name would not be
repeated. Rather, degrading words were used to refer to him and, in this case, the Sadducees
used the term Deceiver to refer to Jesus. It was and continues to be the cultural way to blot out
His name forever.

Made the tomb secure by sealing the stone and setting the guard. A stone was always
rolled in front of the tomb to keep dogs and other animals from desecrating the body. However,
in this case a seal was placed on the stone to keep the disciples out. To place a seal, the guards
placed a rope, known as a golal, across the front of the circular stone. At the ends, they placed a
wax seal with a Roman impression. If the seal was broken, the culprit and the guards were

413. Biddle, The Tomb of Christ. 56-58; Mackowski, Jerusalem City of Jesus. 5.

executed.
414
Obviously, they were faithful to their superior commander, especially in the case of
guarding the tomb of a popular dead Jew. This explains the extraordinary measures taken by the
Pharisees and Roman officials to insure that Jesus would not rise from the tomb.
415
Yet history
records that the resurrected Jesus became a matter of great concern, even for the Romans.

In 1878 an ordinance issued by Emperor Claudius was discovered in Nazareth and brought to
Paris. The decree of Caesar, written in Koine (common) Greek, was inscribed on a 15 by 24
inch marble tablet in A.D. 50. It sets forth a most unusual proclamation, in that those who violate
a grave would receive capital punishment.
416
However, the discovery was not made public until
1925, when there was public and academic response to it. Its authenticity has rarely been
questioned and its similarity to Matthew 28:11-15 is stunning. The significance of the ordinance
is that it would be highly improbable that the body of Jesus was stolen by His disciples.
417

414. Farrar, Life of Christ. 454-55; Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 25,
page 20.
416. Avi-Yonah and Kraeling, Our Living Bible. 299-300.

417. Smith, Nazareth Decree. 3:501.

17.02.03.A. THE NAZARETH INSCRIPTION, also known as the
ORDINANCE OF CAESAR. The Imperial inscription, bearing the title
Diatagma Kaisaros found near Nazareth is dated to A.D. 50. Amazingly, the
marble stone declares that it is illegal to steal a body from a tomb. The Jewish
leaders were highly angered at the spread of the new faith in Jesus as the Messiah.
It is strongly believed this ordinance was enacted to squelch the rumors of a
resurrected Christ.

The decree reads as follows:

1. EDICT OF CAESAR
2. It is my decision [concerning] graves and tombs whoever has made
3. them for the religious observances of parents, or children, or household
4. members that these remain undisturbed forever. But if anyone legally
5. charges that another person has destroyed, or has in any manner extracted
6. those who have been buried, or has moved with wicked intent those who
7. have been buried to other places, committing a crime against them, or has
8. moved sepulcher-sealing stones, against such a person I order that a
9. judicial tribunal be created, just as [is done] concerning the gods in

10. human religious observances, even more so will it be obligatory to treat
11. with honor those who have been entombed. You are absolutely not to
12. allow anyone to move [those who have been entombed]. But if
13. [someone does], I wish that [violator] to suffer capital punishment under
14. The title of tomb-breaker.

Edict of Caesar
418

Amazingly, to pronounce a death sentence upon someone who violated a tomb was an
extremely harsh sentence, even in Roman days. This edict is a testimony that the life, death, and
resurrection of Jesus that spread throughout the Roman Empire, even to the highest levels of
Rome itself, within two decades. The inscription is one of the most powerful pieces of extra-
biblical evidence that the resurrection of Jesus was taught and influential in the first century, the
beginning of Christianity.
419

17.02.03.Q1 What significant extra-biblical comments on the life and death of Jesus
survived the centuries?

One of the most notable was Flavius Josephus. He gave this brief observation concerning Jesus:

Now, there was about this time Jesus, a wise man, if it be lawful to call him a man,
for he was a doer of wonderful works - a teacher of such men as receive the truth
with pleasure. He drew over to him both many of the Jews, and many of the
Gentiles. He was [the] Christ; and when Pilate, at the suggestion of the principal
men amongst us, had condemned him to the cross, those that loved him at the first
did not forsake him, for he appeared to them alive again the third day, as the divine
prophets had foretold these and ten thousand other wonderful things concerning
him; and the tribe of Christians, so named from him, are not extinct at this day.


Critics have said that this paragraph is not original, but claim it is a Christian interpolation of a

418. Translation by Clyde E. Billington; Billington, The Nazareth Inscription. 17; Tenney, ed., Nazareth Decree.
11:1355.
419. Compton. Is the Resurrection Historically Reliable? 106; Billington. The Nazareth Inscription: Proof of the
Resurrection of Christ? 17.

later edition. They stated a loyal Jew would not have made such a statement. However, two
significant church fathers, Jerome and Ambrosius, accepted it as original. Eusebius not only
quoted Josephus, but then said the following,

When such testimony as this was transmitted to us by an historian who sprung from
the Hebrews themselves, both respecting John the Baptist and our Savior, what
subterfuge can be left to prevent those from being convicted destitute of all shame,
who have forged the acts against them? This, however, may suffice on this subject.

Eusebius, Ecclesiastical History 1.11.9

Those scholars who considered it an original work point to an early Arabic translation, because it
included the same comment.
420
On the other hand, the Jewish account of the death of Jesus in
the Babylonian Talmud is one of the travesties of historical record. Jewish historians are known
for their accuracy and reliability, but in dealing with Jesus, their credibility fails miserably. This
reflects how problematic Jesus was and continued to be for them. In the fourth century, the
following account was prepared to give some resemblance of correct legal procedure in the trial
and execution of Jesus. There is no mention of the house of Annas that is elsewhere described
with contempt, nor is there any mention of the Romans, who performed the execution.
Consequently, the Jews justified His death based on Deuteronomy 13.

On the eve of the Passover, they hanged Yeshu (Jesus). For forty days before the
execution took place, a herald went forth and cried: Yeshu of Nazareth is going
forth to be stoned, in that he practiced sorcery and led Israel astray. Let anyone
knowing anything in his defense come and plead for him. But they found nothing in
his defense, and hanged him on the eve of the Passover.


In the same section of the Babylonian Talmud is this comment.

Rabbi Ulla said, Would you believe that any defense would have been so zealously
sought for him? He was a deceiver, and the All-merciful says: You shall not spare
him, neither shall you conceal him. It was different with Jesus for he was near to
the kingship.


420. Santala, The Messiah in the New Testament. 28-29.

Those who were against Jesus before the crucifixion were against Him afterwards also. They
accused Jesus of being a magician, a deceiver, and an artist of magic art. In the second century,
before the Babylonian Talmud was written, Justin Martyr made a statement that affirms the
accusations of the later Talmud authors. Martyr said

They said it was a display of magic art, for they even dared to say that he was a
magician and a deceiver of the people.

Justin Martyr, Dialogue 97:7 (see also First Apology 30 and Dialogue 108)

Jesus was not the only one privileged to be accused of doing magical works of demons.
Evidently, His disciples were given the same honors by disgruntled Jews, as recorded by Origen
in the second century. Their concern was not that the miracles were performed, but their debate
was focused on His source of power:

Since these men do these wonders, ought we to think them sons of God? Or ought
we to say that they are the practices of wicked men possessed by an evil demon?

Origen, Contra Celsum 1:68

The Pharisees accused Jesus of leading the Jewish people astray (Jn. 7:12, 47), perverting their
customs (23:2), having a demon (Jn. 10:19-21), and, more specifically having the power of
Beelzebub, who was the prince of demons (Mk. 3:22). Amazingly, the Pharisees accused Jesus
of performing exorcisms by using demonic powers. However, they believed that the ability to
perform exorcisms was a gift of God a direct violation of their accusations against Jesus. The
accusations that began during the life of Christ continued for centuries.

The phrase near to the kingship, in the Babylonian Talmuds Sanhedrin 43a is a reference to
the messianic prophecy that the Messiah would be a descendant of King David,
421
which makes
this a rather interesting comment. A third comment about Jesus in the same section of the
Talmud is this:

The rabbis taught: Jesus had five disciples: Matthias, Naquin, Never, Buna, and
Torah.


421. House, Chronological and Background Charts of the New Testament. 77.

Obviously, this passage is of no historical value other than it adds insight to how negatively
Jesus was seen by Jewish leaders centuries later. There are several similarities in the Babylonian
Talmud, when compared to the biblical narratives. While this rabbinic writing is, obviously,
extremely negative, it does give indirect positive evidence for the life of Jesus, which they so
desperately tried to destroy. The commentary of Sanhedrin 43a reveals the following,

1. It recognizes Jesus as an extremely influential person, or there would be no mention of
Him five centuries after His life.

2. Since Jesus performed many miracles, this activity was attributed to Him as sorcery.

3. He is associated with the Passover at the time of His death, which was by hanging, a
derogatory and condemning word with reference to the crucifixion.

4. Jesus was accused of apostasy since many Jews decided to leave the corrupt Jewish
system and follow the teachings of Christ.

Possibly the most interesting aspect is that this paragraph makes no mention of Roman trials or
execution. It does, however, explain that Jesus was put to death by the Jews themselves. This is
clearly a confession that national Israel was responsible for the death of Jesus, an awesome
statement from a non-biblical text.

The Jews were greatly divided as to the identity of Jesus. Some believed and became part of the
early church, while others adamantly opposed the claims of the Messiah. The silence of these
Jews speaks volumes to the historicity of the one they failed to recognize.

The life of Jesus was also confirmed by pagans, although in a negative manner. The fact that
pagan authors were uncharacteristically strong in their comments suggests the influence Jesus
had. As dynamic as Jesus was throughout His life, the concept that He permitted Himself to be
crucified and the idea that He could be God was beyond comprehension for many. For many
Jews it was a difficult challenge to accept, given their preconceived ideas of who the Messiah
would be. Yet for the Greeks and Romans the idea was even more difficult to accept. Christians
soon became persecuted targets throughout the Roman Empire. While many accepted Jesus as
Lord and Savior, others despised Him and said that Jews and Christians worshiped a god in the
form of a donkey. The donkey, being rather docile and low in intelligence, became a symbol of
Jews and Christians for those who hated them and were quick to spit out their vulgar
blasphemies. A prime example was discovered in a villa in Rome (below).

While the New Testament writers recorded antagonism between Jews and the apostles, the
Jewish-inspired violence appears to have dissipated by the second century. Jewish writings,
nevertheless, defended the accusatory positions of the leading rabbis, as is found in the
Babylonian Talmud.

One day he [Rabbi Joshua] was reciting the Shema when Jesus came before him.
He intended to receive him and made a sign to him. He [Jesus} thinking that it was
to repel him, went, put up a brick and worshipped it .And a Master has said,
Jesus the Nazarene practiced magic and led Israel astray.

Babylonian Talmud, Sanhedrin 107b (cf. Babylonian Talmud, Sota 47a; PT Hagiga
2.2)

Another passage of interest reads,

It was taught: On the eve of the Passover, Yeshu [ms. M: the Nazarene] was hanged.
For forty days before the execution took place, a herald went forth and cried, He is
going forth to be stoned because he has practiced sorcery and enticed Israel to
apostasy. Anyone who can say anything in his favor, let him come forward and
plead on his behalf.


Obviously, there are numerous conflicts with the passage above and the biblical account. But the
question the rabbis and other critics cannot answer is, if Jesus did worship a brick, if he practiced
sorcery, if he was a fraud, then why were all of his disciples willing to die a martyrs death?
They must respond to the concept that Jesus was either a liar, a lunatic, or the Son of God. If a
dozen men, living with Him every day for more than three years determined that He was neither
a liar nor a lunatic, there is then only one other option. If Jesus was the Son of God, then did He
fulfill the Old Testament requirements and prophecies? Did He perform miracles? Did hundreds
of people speak to Him after His death and resurrection? If so, then, obviously, He was/is the
Son of God.

Jewish Believers in 2
nd
century Jerusalem

Rabbinic literature says little of Jesus, and when it does, the commentary is negative. A
notable exception is a comment in the Babylonian Talmud (Gittin 56b-57a) that is dated to the
early second century. It implies a degree of harmony between the traditional Jewish people and
Nazarene believers. While a number of false doctrines of prevalent heresies are mentioned, there

is no specific accusation against Christianized Jewish people or a denial of the miracles
performed by Jesus.
However, the Gittin comment is the exception rather than the rule. It is interesting that
the Jews never denied that He performed miracles, but they attributed His power to demonic
sources. Hence, rabbinic literature describes Jesus as One who led souls into apostasy and
accused Him of being a sorcerer (cf. Mt. 12:24).
422
While negative in nature, there was no doubt
among Jews that Jesus performed miracles.

422. Fluesser, The Jewish-Christian Schism (Part II). 30-31.

Unit 18
Resurrection and Appearances

Chapter 01
Risen from the Grave

18.01.00.A. JESUS REVEALS HIMSELF TO MARY MAGDALENE.
Artwork by William Hole of the Royal Scottish Academy of Art, 1876. After
His resurrection, Jesus presented Himself only to those who had previously placed
their faith in Him. See John 20:11-18.

A question often pondered is where Jesus was during the time between Friday afternoon when
He died and Sunday morning when He arose. The early church believed He descended into the
portion of Hades known as Abrahams Bosom.
423
This was not the lake of fire (hell), but the
place where saints of ancient times stayed until the work of their salvation was completed. Jesus
went there and took those saints who were held captive and gave them freedom (Eph. 4:8-9).
While details are lacking, it is believed that He told them of Gods plan of salvation after which
they were taken to heaven. Therefore, Jesus is the triumphant Lord of heaven and hell (Rev.
1:18; Phil. 2:10) and has ultimate power over death (1 Pet. 3:19).

The Apostle Peter understood this. In his first letter he said that Jesus preached to those who had
died. Obviously, they were unaware of future events and had not heard of the gospel until Jesus
shared it with them. Peter stated:

6
For this reason the gospel was also preached to those who are now dead, so that,
although they might be judged by men in the fleshly realm, they might live by God
in the spiritual realm.

1 Peter 4:6

This does not indicate that those who died can still be saved, nor should one pray to the dead.
Rather, it states that Jesus went to those who had died and told them of Himself. Those in
following generations have a different opportunity, because they are knowledgeable of the New
Testament.

He descended, indeed, into Hades alone, but He arose accompanied by a multitude;
and rent asunder that means of separation which had existed from the beginning of
the world, and cast down its partition-wall.

Ignatius, Letter to the Tralhans
424

The activities of Jesus at this time are more a matter of theological interpretation than historical
chronology.

423. 1 Pet. 3:19, 4:6; Acts 2:27; Rom. 10:7; Justin I.72; Odes of Solomon, Illustrated Dictionary of the Bible 1:827.


Early on Sunday morning Caiaphas woke up believing that he was relieved of his biggest fear:
Jesus was dead and His ministry was destroyed. But he was about to receive the surprise of his
life. He put on his priestly robes, went to the temple, and performed the wave offering before the
Lord, just as Moses commanded:

10
Speak to the Israelites and tell them: When you enter the land I am giving you
and reap its harvest, you are to bring the first sheaf of your harvest to the priest.
11
He will waive the sheaf before the LORD so that you may be accepted; the priest is to
wave it on the day after the Sabbath.

Leviticus 23:10-11

In compliance with the Law, Caiaphas went to the temple before sunrise. In all manner of pomp
and circumstance he was given a sheaf of freshly harvested wheat. The barley harvest always
ended just prior to Passover. Precisely at sunrise he stood before the Lord, waved the sheaf
offering and prayed,

Blessed is He who brings forth bread from the earth.
425

As he recited the blessed prayer, there was an incredible earthquake, the stone was rolled away
from the tomb, and the Bread of Life walked out of the grave. Life eternal had come to
humanity while the biggest nightmare of Caiaphas had just begun.

18.01.02 Mt. 28:2-4 Sunday morning

STONE WAS ROLLED AWAY

2
Suddenly there was a violent earthquake, because an angel of the Lord descended
from heaven and approached the tomb. He rolled back the stone and was sitting on
it.
3
His appearance was like lightning, and his robe was as white as snow.
4
The
guards were so shaken from fear of him that they became like dead men.

425. Acording to Ann Spangler and Lois Tverberg Sitting at the Feet of Rabbi Jesus, 215-17, 241, about the time that the
Jerusalem Talmud was written (300400 A.D.), the blessing was changed to what is commonly used in synagogues
today: Blessed are You, Lord, our God, King of the Universe, who brings forth bread from the earth.

Just as the world was recovering from the physical and social earthquake of the crucifixion, on
Sunday, the 17
th
of Nisan, A.D. 30, there was another earthquake. Everyone had some kind of
response to the events of the Day of Preparation, but what happened on Sunday morning
surpassed all that.

The reason the stone was rolled away was not to permit Jesus out of the grave, but to permit His
disciples to enter and see that He had risen and was gone. Without the resurrection, the life and
death of Jesus would have been absolutely meaningless (Rom. 4:25). Mans only hope is in the
resurrection of Christ from the tomb. Because He arose, people have eternal life promised to
them. Furthermore, believers can look forward to the time they will be with Him. This blessed
hope in Christ has been a doctrine of the church since His resurrection, and was underscored at
Pentecost.
426
The name of Jesus, which originally was Joshua, had fulfilled its meaning,
Yahweh (God) is salvation.
427
It was at the resurrection that the meaning of His Hebrew name,
Joshua, (Jesus) was fulfilled Yahweh is Salvation.

An important feature that makes the work of Jesus significant is that He provided what the saints
of the Hebrew Bible yearned for victory over sin. This can be attained by the simple request for
forgiveness and a commitment to holy lifestyle. This was a radical departure from the
Sadducean and Pharisaic ritual laws. Note these choice words said about Jesus:

O mystic wonder! The Lord was laid low, and man rose up!

Clement of Alexandria Exhortation to the Greeks
428

426. For other references that pertain to the blessed hope and when Christ will return for his church, see 1 Thess. 4:13-
17; Titus 2:11-14; 1 Cor. 15:51-52; Heb. 9:28; 2 Thess. 2:1; 1 Jn. 3:2.
427. Grant, Jesus Christ. 2:869

The same one is Priest and Sacrifice, the same one is God and Temple: the Priest,
thorough whom we are reconciled; the Sacrifice, by which we are reconciled; the
Temple, in which we are reconciled; and God, to whom we are reconciled.

Fulgence of Ruspe, The Rule of Faith
429

All nature suggests the future resurrection. The sun sinks down but is reborn. The
stars go out but return again. Flowers die, but come to life again. After their decay
shrubs put forth leaves again; not unless seeds decay does their strength return. A
body in the grave is like the trees in winter: they hide their sap under a deceptive
dryness. Why are you in haste for it to revive and return, while yet the winter is
raw? We must wait even the spring of the body.

Minucius Felix, Octavius
430

For those who question if Jesus died and rose from the grave, below are two thoughts to
consider:

If Christ died and did not rise, how is it that those (his disciples) in the account who
fled from impending danger while He was yet alive, surrounded themselves with a
thousand dangers for His sake when He was dead?

John Chrysostom, Homilies on the Beginning of the Acts of the Apostles
431

It is unbelievable that the world should have believed so unbelievable a thing.

St. Augustine, City of God
432

18.01.03 Mk. 16:1-4 (See also Mt. 28:1; Lk. 24:1-3; Jn. 20:1) At the Tomb

WOMEN CAME TO THE TOMB

430. Thomas, The Golden Treasury of Patristic Quotations: From 50 750 A.D. 226-27.
431. Thomas, The Golden Treasury of Patristic Quotations: From 50 750 A.D. 228; Parenthesis mine.

1
When the Sabbath was over, Mary Magdalene, Mary the mother of James, and
Salome bought spices, so they could go and anoint Him.
2
Very early in the morning,
on the first day of the week, they went to the tomb at sunrise.
3
They were saying to
one another, Who will roll away the stone from the entrance to the tomb for us?
4
Looking up, they observed that the stonewhich was very largehad been rolled
away.

18.01.03.Q1 Who was at the tomb on Sunday morning?

Critics have had a field day with the gospel accounts concerning the names of the women who
were at the tomb. Obviously the number of Marys adds to the confusion, but that does not mean
error.

1. Matthew said in 28:1 that Mary Magdalene and the other Mary (mother of Jesus?)
were there.

2. Mark said in 16:1 that Mary Magdalene, Mary the mother of James, and Salome
brought spices to the tomb.

3. Luke said in 24:10 that Mary Magdalene, Joanna, and Mary the mother of James and
several others were there and then told the disciples of the resurrection.

4. John said in 20:1 that Mary Magdalene was present, and whoever was included in the
we statement of 20:2.

Granted, this is somewhat perplexing, but that does not mean the even was untrue. Most
importantly, is the fact that all four gospel writers said that women were the first to discover the
missing body and conclude that Jesus had indeed been raised. This is significant, because
women were not deemed to be legal witnesses. If this were fabricated story, the writer made two
huge errors.

1. He should have written that men discovered that the tomb was empty, because only a
mans testimony was considered valid in Jewish law. This was clarified by Josephus:

Let not the testimony of women be admitted, on account of the levity and
boldness of their sex.

Josephus, Antiquities, 4.8.15

2. The writer should have written or edited all four gospels to agree with each other as to
who was there and who was not.

To believe that the gospel accounts were fabricated is a greater leap of faith than to believe that
Jesus arose from the grave. Therefore, to account for the variations of names, the following must
be considered.

1. No gospel writer refutes another.

2. While some of the names are different

3. Both Luke and John mention unnamed individuals. There is no reason to believe that
those individuals were women only.

4. Not a single gospel writer claimed to have written all the names of the attending group.

So why are there variations? It is because each writer simply mentioned some of the women he
thought were important to his audience. However, even though the testimony of women was not
considered valid, each account is of two or more witness a requirement for validation
according to Gods law in Deuteronomy 17:6. This code of law became a defining rule for all
situations, even counting the stars to determine when the Sabbath began.

6
The one condemned to die is to be executed on the testimony of two or three
witnesses. No one is to be executed on the testimony of a single witness.

Deuteronomy 17:6

Finally, since this event occurred on the eve of the Passover Sabbath, there was no time for the
formalities of mourners and flute players. The Jewish custom was for women to visit the tomb up
to seven days after the burial.
433
Obviously, in this case, a lot changed within that time
period.434

433. Osborn, Jesus Empty Tomb and His Appearance in Jerusalem. 786.

434. Some critics have looked to the Gospel of Peter as evidence that refutes the biblical narratives. However, that account
records people eating a meal and sleeping overnight in the cemetary overnight, both of which reflect the writers
ignorance of Jewish customs in his fabricated story.

At sunrise. The first day of the week Jesus arose from death and the women found the tomb
empty. It is for this reason that the first Christians, who were nearly all Jews, gathered for
worship on Sunday instead of the traditional Sabbath.

18.01.03.Q2 If the Sabbath was to be on the seventh day, how could Jews, who honored
God and the law, move it to the first day?

The Sabbath
The day of rest on the first day of the week is an interesting study. It should be noted that in the
Jewish calendar the days of the week did not have names, but were numbered. Today, the names
of both the days of the week and the months of the modern calendar are based on the Roman
calendar system. To rest on the seventh day is what one did in ancient times and, hence, the
seventh day became known as the day of rest, or Shabbath because it was a sacred
designation. To the Jews, who followed Jesus, they felt that God told them to rest, and what
better way to honor God than to rest on the day when He arose from the tomb. Since they
were still resting, they felt they were in complete compliance with the Mosaic Law.
435
Jesus
rested on the seventh day, meaning that He did no creative work. However, Jesus sustained
His Creation on the seventh day and every day of rest since the Creation. Working is defined
not only in terms of holding the universe together and protecting it from the evil one, but also
doing good works.

The word Sabbath is a noun, but it was originally a verb meaning to cease, to abstain, or to
put an end to. A secondary similar meaning is to be inactive, to rest.
436
Jewish Christians
observed the seventh day of the week as their day of worship.

Sunday worship is also reflected in 1 Corinthians 16:2, where believers collected funds for Gods
people on the first day of the week, which was their day of worship. Some scholars believe
thatwhen the early church met on the first day, it was not on a Sunday morning, but rather, on a
Saturday evening. Sunset was considered the beginning of a new day, and meeting in the
evening would not conflict with normal work activities of the first day.

In Colossians 2:16 Paul told the church in Colosse not to let any one judge them. Why? It was
because they did not worship on the traditional Sabbath, but on the first day. The Epistle of

435. Funderburk, Calendar. 3:322-24.
436. Ex. 21:19; Lev. 26:34-35; 2 Chr. 36:21.

Barnabas referred to worship on the first day of the week as the eighth day.

This, by the way, is the reason why we joyfully celebrate the eighth day the same
day on which Jesus rose from the dead; after which He manifested Himself and
went up to heaven.

The Epistle of Barnabas 15:9

Ignatius in his work Magnesians (Ch. 8-10) agreed with the early church fathers who said in
their own instructional book that the,

Assembling on every Sunday of the Lord, break bread and give thanks, confessing
your faults beforehand, so that your sacrifice may be pure.

Didache 14:1

The believers moved their day of rest from the last day of the week to the first day because it was
on the first day of Creation that God created light (Gen.1:3-5). It was also on the first day of the
week that Jesus, the Light of the World, arose from death and brought light and resurrected life
to humanity.
437
Evidently, Jewish believers, who remained faithful to their Mosaic Law, had no
problem worshiping on a day that honored the resurrection of Jesus. They did not discard their
Jewishness. Justin Martyr and Pliny the Younger, the nephew and adopted son of Pliny the Elder,
(c. 112) made these comments concerning worship on the first day of the week.

The Day of the Sun is the day on which we gather in a common meeting, because it
is the first day, the day on which God, changing darkness and matter, created the
world; and it is the day on which Jesus Christ our Savior rose from the dead.

Justin Martyr, First Apology
438

They were in the habit of meeting on a certain fixed day before it was light, when
they sang an anthem to Christ as God, and bound themselves by a solemn oath
(sacrtum) not to commit any wicked deed, but to abstain from all fraud, theft and
adultery, never to break their word, or deny a trust when called upon to honor it;
after which it was their custom to separate and then to meet again to partake of

437. The Epistle of Barnabus 13:9-10.


food, but food of an ordinary and innocent kind.

Pliny, Letters 10.96-97

Pliny (c. 112) wrote his comments for several reasons.

1. It demonstrates, from a secular source, how quickly the Christian faith spread
throughout the Roman Empire.

2. He preserved a segment of their worship service and reverence for Jesus.

3. Their solemn oath was their steadfast refusal to worship another god.

4. Their refusal to be a part of any crime that Pliny later described as part of their
superstition.

5. This writing by the Roman governor and historian is the oldest record of the agape
meal or communion, outside of Scripture.

Finally, it is believed by some that the modern name Saturday came from the Hebrew
Shabbat. Such a conclusion is understandable, because both names sound similar. The
Romans, however, had a passionate hatred for the Jews And they certainly did not respect
Jewish customs, traditions, or laws. After 13 revolts between the years 63 B.C. and A.D. 70, two
major revolts (A.D. 70 and 135), as well as revolts in Egypt and elsewhere, thousands of Jews
were either massacred, sold as slaves, or driven from their homes and land.
439
The Jewish people
were the proverbial thorn in the flesh for the Romans. The Jews no longer had any rights to
life, much less to their ancient religion. Obviously the Romans would never honor them by
assigning a Hebrew name to any day of the week.

The modern name Saturday honors the Roman god Saturnius, for which the heavenly light
Saturn was also named. The Romans had their greatest seven-day pagan holiday, Saturnalia,
in mid-December to honor their god.
440
For nearly three centuries the believers gathered to
worship the Lord on a day when they were expected to be active in employment. Hence, it
would have been much easier for them to not gather on the first day of the week and not violate

439. See Appendix 25 for a listing of false prophets who had messianic expectations and for a partial listing of revolts
and social disturbances from 63 BC to AD 135.

440. Lloyd, Saturn. 19:1088; Edersheim, The Life and Times of Jesus the Messiah. 45-47.

any laws or be stigmatized as being lazy. For this reason, in the early fourth century, Emperor
Constantine declared the first day a holiday, which relieved the social pressure on fellow
believers. Many today believe that Sunday worship originated with Emperor Constantine. It
didnt, but he did make it a legal holiday (meaning holy day).

18.01.04 Mk. 16:5-7 (See also Mt. 28:5-7)

RESURRECTION ANNOUNCED

5
When they entered the tomb, they saw a young man dressed in a long white robe
sitting on the right side; they were amazed and alarmed.
6
Dont be alarmed, he told them. You are looking for Jesus the Nazarene, who
was crucified. He has been resurrected! He is not here! See the place where they put
Him.
7
But go, tell His disciples and Peter, He is going ahead of you to Galilee; you
will see Him there just as He told you.

A young man dressed in a long white robe. Angels sang praises to God when Jesus was
born and now another angel announced His resurrection. Then the heavenly messenger gave
instructions to the women to tell the good news to the disciples. It is interesting that the Lord
chose women to be the ones to have this honor.

There was an escalation of dynamics a display of supernatural power during the life of Jesus.
First from impressive teaching His last, the shocking resurrection from the grave

1. First He impressed everyone with His insightful teaching. His kind words of love
impressed thousands who lived in the constant tension of political and economic strife.

2. Then Jesus began to perform miracles. First at Cana where He turned water into wine
and later He healed people everywhere as He continued to teach the principles of the
Kingdom of God.

3. Then Jesus performed the three messianic miracles those miracles that for centuries
the rabbis said that only the messiah would be able to perform whenever He comes.

4. As if raising someone from death to life wasnt profound enough, Jesus rasied Lazarus
to life on the fourth day of death the day when everyone was convinced that his soul

had departed. This was a miracle that only God could do Himself.

5. No one could believe that anyone who could do all these things, would so quietly
permit others to mock, accuse, and then crucify him. Yet this was precisely what Jesus
did. Thousands were stunned; not only at His death, but also at the earthquake and
darkness that transpired! Yet only a short time later on Sunday morning, Jesus would
walk out of the tomb the greatest miracle of all! The world would never be the same
again.

Scholars universally agree that within two to five years a four-line formula (verses 3b-5) was
popular in the early church. The apostle Paul included it in his letter to the Corinthian church.

3a
For I passed on to you as most important what I also received:

3b
That Christ died for our sins according to the Scriptures,

4
that He was buried,
that He was raised on the third day according to the Scriptures,

5
And that He appeared to Cephas, then to the Twelve.


18.01.04.Q1 How does the name Easter relate to the resurrection of Jesus?

It doesnt. Courtesy of Emperor Constantine, the resurrection day of Jesus was renamed Easter
in honor of the goddess Ishtar of Babylon. Yet this name is one that the Church continues to use
without a thought given as to how it could insult the holy name of Jesus. The Church needs to
return to its pre-Constantine days and honor the Lord by praising Him for His Resurrection Day
and call it that. Does anyone seriously think that, when Christ returns and reigns during the
millennium, He and His Church will celebrate Easter? Would it not be better to call it
Resurrection Day?

18.01.04.Q2 When did the Church Age begin?

Before addressing this question, these thoughts are presented:

1. The sacrificial death of Jesus on Passover (Good Friday), was the culmination of the

Old Testament and, therefore, is the beginning of the Church Age.

2. Resurrection Morning was the evidence that the Church Age had begun, a New
Covenant was now in effect.

3. The Day of Pentecost was the empowerment of the true believers for the life and
calling that is upon them.

Now for some additional details. The answer is somewhat theological, but ever since the days of
the apostles there has been anticipation as to when the Church Age will close by the return of
Jesus. It appears that seldom has anyone seriously considered the beginning of this Age; the
accepted traditional beginning seems never to have been seriously questioned. Therefore, some
basic facts will be examined that may lead the reader to reconsider the Day of Pentecost as the
first day of this period.

As one who enjoys end-time Bible prophecy, this author could not help but wonder at the
nonsense coming forth from the television prophetic gurus on this issue.
441
Lets look at some
basic facts regarding the beginning of the Church Age.

1. It has been commonly said that the Church Age began on the day of Pentecost in the
crucifixion year thought to be either 30 or 33.

2. The modern calendar is indexed to the birth of Jesus, not to Pentecost. However, the
birth of Jesus was inaccurately calculated. It is well known that Herod the Great died
prior to 4 B.C. To be true to the calendar would mean Jesus was born between the years 7
and 5 B.C. This is probably the most accurate conclusion.

3. Some say He will return at the end of the two-thousand year period, which began at the
time of Christs death and resurrection. Considering an adjusted calendar, that would
place it anywhere between the years 2029 and 2030, depending on the crucifixion date.
The beginning of the Christian era, known as the Church Age, or New Covenant
Period,
442
is generally believed to have begun on the Day of Pentecost (Acts 2:1).
443
A

441. One of the incredible features of the Bible, that elevates it far above other books deemed to be holy, is the number
of prophecies that have been literally fulfilled and so verified by extra-biblical sources.

442. The Greek noun appears some 33 times in the New Testament, half of them in Hebrews. The noun is
translated as covenant twenty times and Testament thirteen times. Payne, Zondervan Pictorial Encyclopedia of the Bible.
1:995.
443. Rylaarsdam, Pentecost. 4:727.

majority of scholars from varied theological positions, Pentecostal, evangelical, or liberal,
argue that this is the beginning day of a new dispensational period.
444
This author does
not hold to that view, but rather, that the New Covenant Period was birthed the moment
Jesus walked out of the tomb. Anything else equates the sacrifice of Jesus equal with the
sacrifice of lambs, oxen, etc., of the Old Testament Period.

The essence of the New Covenant was predicted when the prophet Jeremiah spoke of a time
when God would make a New Covenant (31:31-34). Also, the writer of Hebrews stated (10:15-
17) that the death and resurrection of Jesus is that New Covenant. The essence of the gospel has
always been that one must confess Jesus as Lord and Savior, confess his sins, and believe that
Jesus was raised from death to life (Rom. 10:9).

The work of salvation was completed when
Jesus walked out of the tomb.
445
The moment Jesus died, all heaven understood the significance
of His death, but humanity would not understand it until He arose. Fifty days later the Holy
Spirit came to the believers to teach them the truths of the gospel of Jesus (Jn. 14:25-26), not to
complete it or to enhance it. Nowhere did Paul state that one had to receive the Holy Spirit or
speak in other tongues to be saved. Romans 10:9 is the central thrust of the apostolic teaching in
Acts 2:31-32; 3:15; 4:10; and 10:40. The apostles believed that Jesus not only lived in eternity
past, but that He also was still alive and will continue to live through eternity future as will His
believers. These are key points on which the foundation is built to argue that the Resurrection
Day was the beginning of the New Covenant Period.

If salvation was available from the moment Jesus walked out of the tomb, then what is the
significance of Pentecost? It was the beginning of a new relationship between the Holy Spirit
and humanity. Just as Jesus received the Holy Spirit in the form of a dove after His baptism to
enable Him in His ministry, so the church received that same Holy Spirit to be empowered to
ministry, as per Acts 1:8. That Spirit came first upon His inner circle of disciples in Jn. 20:22.
By this time Matthias had been selected to replace Judas Iscariot (Acts 1:23-26), indicating that
the 120 had indeed functioned as a corporate body to continue the work of Jesus before the
Pentecost experience of Acts 2. This shows that some type of religious governmental structure
was already in place.
446
Thereafter, the Holy Spirit continued to fall upon others, as well.
Pentecost was an empowerment and confirmation of what God was doing among His believers.
The church had been coming to birth in the previous years during the ministry of Jesus.
447

444. Dunn, Baptism in the Holy Spirit. 51; Dusing, The New Testament Church. 528.
445. 1 Cor. 15:3-4, 17, 20-34; Heb. 7:27.

446. Fowler, The History and Literature of the New Testament. 50-51; Kostlin, The Christian Church. 3:78.
447. Clemens, Pentecost. 2:160-64.

The Greek phrase anothen means born again
448
or born from above as the new birth is described
in terms of its origin, God
449
of the Spirit of flesh (Jn. 3:6) and of the water and the Spirit (Jn.
3:5).
450
In Ephesians 3:17-19 and 4:17-24 is the doctrine that new life or regeneration is found
in Christ whereas darkened under-standing and ignorance of the natural man leads to the
corruption of deceitful desires and eventually death (Rom. 3:9-20).
451
This concept was not so far
from Jewish thinking when a person came out of the waters of the mikvah, which was
considered to be the womb of the world (as an unborn child is in the waters of his mothers
womb), he was considered born again and rendered a new creation.
452

The church is seen as the beginning of a new creation; a new humanity as the result of the work
of Christ.
453
Jesus died for the sake of all who became subject to Adams sin and, thus, have
been condemned to die (Rom. 5:6-11). Because of His resurrection and life-giving Spirit,
humanity now has the opportunity to receive eternal life and freedom from the curses of sin (1
Cor.15:20, 45). Clearly, the hope of life given to mankind exists because Jesus walked out of the
grave. Some theologians will correctly go to great lengths and proclaim the work of Jesus, yet at
the same time proclaim the church did not begin until Pentecost (Acts 2).
454

448. See also Jn. 3:31; 19:11, 23.

449. Jn. 1:13; 1 Jn. 2:29; 3:9; 4:7; 5:18.


451. Bromiley, Regeneration. 4:69.

453. Minear, Church, Idea of. 1:615.
454. The opinion of Lewis, Feasts. 860. Also, C.L. Feinberg mentions near universal agreement of theologians on this
matter. Pentecost. 4:694.

A minority of scholars consider the Church Age as beginning on the evening of His resurrection,
when Jesus appeared to some of His disciples and breathed upon them (Jn. 20:22).
455
However,
if Romans 10:9 is the born again test for the New Covenant, then John 20:22 could not be the
beginning of this new era, any more than is the Day of Pentecost.

Other scholars state the event of John 20:22 was only a down payment or deposit
456
for the
event that occurred about fifty days later. However, there is no suggestion of this in the Greek
text. Clearly, the disciples received the Holy Spirit (Jn. 20:22) in a significant manner and did so
again on the Day of Pentecost.

John connected the life of Creation with the renewed life of mankind (Jn. 1:1). This was the first
of many events in which the Holy Spirit moved in a manner to fulfill the prophecies of Joel and
Jesus. The breathing of the Spirit in John 20:22 is related to the breathing in the prolog in which
John referred to breathing life into man in the Creation narrative (Gen 2:7). There was a new
birth on the day of creation and there was a new birth (in the New Testament sense of the word)
the day Jesus arose from the grave. By their faith in the risen Lord they became born again; by
divine breathing they became the empowered church.

The resurrection was the day of the birth of the church, but Pentecost was the day of Holy Spirit
baptism and confirmation of the church and New Covenant era. For the purpose of this
discussion, it is limited to the application of Romans 10:9 to ones life as the covenant to be
drawn close to God.
457

There is an interesting cultural-religious implication for the Jews. Passover was marked by the
barley harvest and the Festival of Weeks ended with the wheat harvest at the Feast of Weeks and
the beginning of the offering of first fruits (Ex. 34:22; Num. 28:17; Deut. 16:10; 2 Ch.. 8:13).
458

To the first believers who were Jewish, the significance of the second feast, known as Pentecost,
is that on that date the law was written on tablets of stone and was an incomplete and partial
revelation of God.
459
However, on Pentecost the Holy Spirit came to write the perfect law of

455. Ervin, Conversion Initiation and the Baptism. 133-37.
456. Kay, Pentecost: Its Significance in the Life of the Church. 31.
457. Scott, C. What Happened at Pentecost? 129.
458. Feinberg, Pentecost. 4:692.
459. Scott, E. The Spirit in the New Testament. 96.

liberty on mens hearts, which is the law of the Spirit of Life.
460
The significance of the imagery
is found in Romans 8:53, where Paul referred to the Pentecostal gift as the First Fruits of the
Spirit. To fully understand the full significance of this passage, one must note that Pauls
reference to the first fruits of the Spirit (Rom. 8:23) contains a direct reference to the Jewish
festival of Pentecost the festival of the first fruits of the summer harvest.

During the times of the Old Covenant the Holy Spirit came upon a chosen few prophets as a
transitory visitation. That has changed. In the New Testament the Spirit comes upon all
believers. Formerly the Spirit stayed for a season and then departed, but in the New Covenant
Period the Spirit remains in the believer to transform him into the image of God. The promise of
Jesus is a permanent, inward, and abiding Spirit.
461

It has been suggested that the New Covenant began at the Last Supper. The wording would
certainly suggest this. However, this was only anticipatory, as it could not have had any effect
upon anyone unless Jesus died and arose from the grave. Jesus said This is my blood of the
covenant which is poured out (Jn. 26:28). Obviously His blood was not poured out then, but it
would be when He died on the cross.
462

There are several arguments for the Resurrection Day vs. Pentecost as being the beginning of the
New Covenant Period / Church Age / New Testament Period. The disciples were born again one
by one as they witnessed the incredible event of the resurrection. Most certainly Mary
Magdalene was born again the moment she realized the gardener she was talking to was Jesus,
even though she may never have learned that He was also the Gardener of Eden. Peter and John
most certainly believed when they came to the empty tomb (Jn. 20:3) and discovered Jesus was
not in it. However, if there was any doubt it was clearly removed that same evening when all
gathered in the Upper room and Jesus appeared before them. If the New Covenant Period or
Church Age really did begin on the Day of Pentecost, there are some difficult questions that need
to be addressed.

1. Since Pentecost is fifty days after the resurrection of Jesus, does this interpretation not
place His entire ministry, death, and resurrection into the Old Covenant Period? If the
Old Covenant was still in effect until Pentecost, then the blood of Jesus was equal to the
blood of bulls, lambs, and goats of the Old Covenant sacrificial system. Is Jesus not the

461. Kay, Pentecost: Its Significance in the Life of the Church. 63-64.
462. Mendenhall, Covenant. 1:722.

defining personality of the New Covenant? Then how could Jesus possibly have come to
fulfill the Old Covenant promises and remain totally within that era? His resurrection of
life is the resurrection into the New Covenant/New Testament Period/Church Age.

2. If the Old Covenant ended with the death and resurrection of Jesus, then, under what
covenant did the people of God live during those fifty days until the Day of Pentecost? It
should be noted that there is no way to God without a covenant. There was no
transitional covenant between the Old and New Testament Periods and, therefore, there
was no transitional period.
463

3. If Pentecost was the date the church was to be birthed, then Luke, John, and Paul are
strangely silent on the subject, while focusing their attention only on the Holy Spirit. No
mention is made until Acts 5:11, where the church appears as an existing institution in
connection with the story of the dishonesty and death of Ananias and of Sapphira.
Thereafter, the church is not mentioned until the martyrdom of Stephen (Acts 8:1) and
the persecution of the church that followed.

4. If Romans 10:9 would be ignored so that Pentecost could be considered the beginning
of the New Covenant, then all that would be needed to receive salvation would be the
Baptism of the Holy Spirit with evidence of speaking in tongues. The point is that the
resurrection is the essence of the New Covenant and without the work of the Holy Spirit,
there is no renewal or regeneration. Many early theologians, such as St. Athanasius (296-
298) and St. Augustine of Hippo (354-430), argued that the center of the Christian faith
was His death and resurrection and the justification of humanity by the blood of Christ.
464

5. If the ten disciples (Thomas and Judas were excluded, of course) were born again on
the day of resurrection, when Jesus breathed the Holy spirit upon them (Jn. 20:22) and if
the Day of Pentecost was the beginning of the Church Age, then were they born again on
Pentecost? Or were they simply born again on the Day of Resurrection and filled with
the Holy Spirit on Pentecost? Furthermore, if the position is held that this was a one-time
event, unique to the disciples, then the question must be asked as to what the biblical
basis is for this and what other biblical blessings have been so limited.

6. After the ascension there was a meeting during which the saints prayed to the Lord

464. Charry, By the Renewing of Your Minds. 93, 143; See Appendix 20.

(1:14). Could they have prayed to God without a covenant? Hardly! Again, one can
only come to God if there is a covenant. Were these praying saints Jews or Christians, or
were they disciples waiting for the promise of the Comforter spoken of by Jesus?

7. If it is assumed that the Old Covenant ceased to be effective on Good Friday, and the
New Covenant did not begin until the Day of Pentecost, then there is a short time period
between the Covenants when God had no Covenant with His people. That is hardly
acceptable in any theological interpretation.

The real significance of Pentecost is that the disciples were empowered by the Holy Spirit for the
task of evangelizing the world, as instructed in Acts 1:8.
465
As if seeing Jesus alive was not
already exhilarating, now they were ready to conquer the world with transformed bold
conviction.
466
The indwelling Holy Spirit was the new essence of Jesus embodied in every
believer. Furthermore, the promise of Joel 2:28-29 was not limited to Pentecost, as it was given
to ten disciples previously in John 20:22 and later to many others. Pentecost was a defining
moment; however, the once cowardly Peter was now preaching with boldness before the Spirit
fell on that day. This is a tribute to the breath of God he received (Jn 20:22) on the first coming
of the Spirit on the evening of Resurrection Day. The disciples had an experience parallel to that
of the baptism of Jesus.
467
Clearly, the intent of Jesus was to bring Himself into the lives of His
believers prior to them going to fulfill the Great Commission.

Therefore, the New Covenant Period sets forth a new relationship with God that is possible only
because Jesus sacrificed Himself and rose from the grave. The Holy Spirit functions as the
purifying agent that also empowers and comforts the believer in his quest to be conformed into
the image of God, as Adam was before the fall.
468

Why is the Day of Pentecost not the first day of the New Covenant? The primary reason is that
nowhere is there an indication that the work of the Holy Spirit would be the New Covenant.
Regeneration is possible because of the death and resurrection of Jesus Christ, which is followed
by the work of the Holy Spirit to empower the saints. In chronological history, the work of Jesus
came first and, hence, the date of the Church Age needs to be adjusted to its proper setting, the
morning of Resurrection day.

465. Andrews, The Acts of the Apostles. 46.
466. Foakes-Jackson, The Acts of the Apostles. 9.
467. Decker, The First Christian Pentecost. 62.
468. Erickson, Christian Theology. 943.

The dispensation of the Spirit could not begin until the work of Jesus, as Redeemer, was
finished. There could not have been a Pentecost until there was a Calvary. Only after Jesus was
exalted in heaven did the Spirit celebrate the coronation. Only after the Rock (Jesus) was
smitten could the rivers of water (Holy Spirit) flow. The extent to which the Holy Spirit flows is
dependent to a large extent on how much the Church desires to thirst for the living water of God
and believes in the glorified Jesus Christ. Jesus said, If any man thirst (Jn. 7:37) and Jesus
continued to speak of the Holy Spirit. Nothing could stop Resurrection Day and nothing could
stop Pentecost that would be the living water of Jesus.

Just as a sinners reaction to Jesus is a test of his faith in God, so a saints reaction to the control
of the Spirit is a test of his love and devotion to Jesus. The New Covenant / Church Age / New
Testament Period began when Jesus walked out of the tomb. The promised Holy Spirit appeared
afterwards, most significantly on the Day of Pentecost, to empower and energize the believers to
do the work of the Great Commission and build the Kingdom of God.

18.01.05 Lk. 24:4-8

WOMEN REMINDED OF PROPHECY

4
While they were perplexed about this, suddenly two men stood by them in dazzling
clothes.
5
So the women were terrified and bowed down to the ground.
Why are you looking for the living among the dead? asked the men.
6
He is not
here, but He has been resurrected! Remember how He spoke to you when He was
still in Galilee,
7
saying, The Son of Man must be betrayed into the hands of sinful
men, be crucified, and rise on the third day?
8
And they remembered His words.

Concerning the events (Mt. 28:1-8; Mk. 16:1-8; Lk. 24:1-10; Jn. 20:1-8) that occurred at this
time, these were recorded by the gospel writers:

1. They recorded that the resurrection occurred on or about the dawn of the day. Whether
there was sunshine is hardly the point of argument since this is obviously an opinion of
the writer, especially if there were springtime clouds in the sky.

2. Mary, from the village of Magdala, was one of several persons who discovered that the
body of Jesus was missing. She was His close friend and an important witness, obviously

more important than the other women to the gospel writers.

18.01.05.X An Idea vs. A Quotation

In modern thinking, nothing can be more accurate that a precise quotation. However, first
century Jewish people did not always think that way. Sometimes the idea was of over-riding
significance. Usually the issue is that one gospel write will indicate that there were either two
angels, two demoniacs, or two of something else, and another gospel writer will refer only to one
of those two beings. Obviously this creates a sense of error, especially to modern readers.
However, the ancients did not think that the important issue was the number of beings present,
but what happened. The case of how many angels were at the tomb of Jesus is as this --

18.01.05.Q1. How many angels were at the tomb of Jesus?

Luke mentioned two angels, while the other writers made reference to only one. Furthermore,
the words spoken by the angels differ in the narratives, if one looks at the quotations of the
account. Considering the gospels were written some thirty or more years after these events
occurred, it should not be surprising that only the idea of what happened was recorded, rather
than actual quotations. In Jewish thinking, conveying the idea was far more important than
actual quotations. Even in modern courts today, an exact quotation from memory is not expected
thirty years after the event. If precision is claimed, the witness becomes suspect. Likewise, all
of the gospel writers present the same idea, even though the words are somewhat different.
469
It
is a classic example of Ipsissima verba and Ipsissima vox that was previously described.
470
Another example is the Roman titulus, the sign on the cross that identified Jesus, where each of
the four gospel writers wrote the same theme but used different wording.

469. Kaiser, Davids, Bruce, and Brauch. Hard Sayings of the Bible. 506.
470. See 08.03.04.Q4.

Critics argue that this clearly indicates that Scripture has error, yet they fail to admit that the
Holy Writ is far superior to all other historical documents.
471
For example, the earliest sources
that detail the burning of Rome have far greater discrepancies concerning the cause of the fire
and how it spread. Some writers said the entire city was burned, while others claim only three
districts were destroyed. No one questions the historicity of the fire and the very significant
details, yet the same critics will question the entire gospel narrative on a minor issue.
472
In a
similar case, a Greek intellectual wrote the History of Egypt, an anti-Semitic work that circulated
in the first century (A.D.) Roman world. In response to this antagonist, Josephus defended his
faith and the inspiration of Jewish Scripture, which included the following:

For we have not an innumerable multitude of books among us, disagreeing from
and contradicting one another [as the Greeks have], but only twenty-two books,
473

which contain the records of all the past times; which are justly believed to be
divine; and of them five belong to Moses which contain his laws and the traditions of
the origin of mankind till his death.

Josephus, Against Apion 1.8

Clearly there were critics of Scripture in the first century just as there are in the twenty-first
century.
However, one of the pillars of the early church, St. Augustine was correct when he said all too
many people incorrectly believe that salvation is for the forgiveness of sins only when, in
fact, it is for the participation in divine life, which, of course, begins with the forgiveness of
sins.
474

< -------------------------------------------- >
18.01.06 Mk. 16:8; Jn. 20:2-10

WOMEN LEAVE IN FEAR WHILE PETER AND JOHN VISIT THE TOMB

471. Barclay, Jesus. 243.

473. Some Books in the Hebrew Bible, such as First and Second Kings, are a single text. Josephus later mentioned the
minor prophets.
474. Charry, By the Renewing of Your Minds. 121.

Mk.
8
So they went out and started running from the tomb, because trembling and
astonishment overwhelmed them. And they said nothing to anyone, since they were
afraid.

Jn.
2
So she (Mary, of Magdala) ran to Simon Peter and to the other disciple, the one
Jesus loved, and said to them, They have taken the Lord out of the tomb, and we
dont know where they have put Him!

3
At that, Peter and the other disciple went out, heading for the tomb.
4
The two were
running together, but the other disciple outran Peter and got to the tomb first.
5
Stooping down, he saw the linen cloths lying there, yet he did not go in.
6
Then,
following him, Simon Peter came also. He entered the tomb and saw the linen cloths
lying there.
7
The wrapping that had been on His head was not lying with the linen
cloths but was folded up in a separate place by itself.
8
The other disciple, who had
reached the tomb first, then entered the tomb, saw, and believed.
9
For they still did
not understand the Scripture that He must rise from the dead.
10
Then the disciples went home again.

18.01.06.Q1 Why did John hesitate when he came to the tomb?

John, the disciple, was a kinsman of the high priest Caiaphas (Acts 4:6). To enter a tomb that
contained a body would have defiled him because he was an orthodox Jew. Some have argued
that the John of Acts 4:6 may not have been this disciple, but the fact that he did not enter the
tomb until he realized it was empty, strongly suggests that he was a member of the priesthood
family, which was required to observe the laws of defilement.

Stooping down. This incidental comment suggests that he entered a rare but wealthy tomb
known as an acrosolia, or bench tomb.

Amazingly, the burial cloth was folded up in a separate place by itself. Bodies were
generally wrapped in two burial cloths. There was the shroud that was tightly wrapped around
the body and a smaller cloth that also covered the head (see Jn. 11:44). The cloth, meaning the
large shroud, was neatly and miraculously folded. This statement was placed in the gospel record

for a reason, as this action clearly states that the body was not stolen. No one would have stolen a
naked body; no thief would have folded a worthless grave cloth while trying to avoid detection
by Roman soldiers.
475

Commentators throughout the history of the church reflect upon Psalm 16:10 as a Messianic
prophecy that pointed to the resurrection. It reads:

10
For You will not abandon me to Sheol;
You will not allow Your Faithful One to see decay.

Psalm 16:10

There can be no doubt that the understanding of this passage was not clear until after Jesus arose.
Jewish scholars of the first century naturally read this to mean the Messiah would never see
physical death. Such an interpretation is easy to understand. Hence, it is evident again that the
birth, life, death, and resurrection of Jesus as the Messiah was far different than anyone would
have ever expected.

The resurrection appearances of Jesus were limited to those friends with whom He had
established a rapport and fellowship. His critics did not have the privilege of seeing Him in His
resurrected body. So it will be someday for all of humanity, only those who know Him will see
Him. Hence, Jesus said, I am returning to my Father and your Father, to my God and your God
(Jn. 20:17).

18.01.07 Mk. 16:9;

Jn. 20:11-17

JESUS WITH MARY MAGDALENE

Mk.
9
Early on the first day of the week, after He had risen, He appeared first to
Mary Magdalene, out of whom He had driven seven demons.

Jn.
11
But Mary stood outside facing the tomb, crying. As she was crying, she
stooped to look into the tomb.
12
She saw two angels in white sitting there, one at the
head and one at the feet, where Jesus body had been lying.
13
They said to her,
Woman, why are you crying?

475. One of the mythical legends concerning the resurrection of Jesus pertains to the folded burial cloth, which is
incorrectly called a napkin. The legned states that the fact that is was found folded, this is symbolic of His return.
There is nothing in Jewish literature that suggests this symbolism. The truth of the life of Jesus is so dynamic that any
fabricated story merely detracts from the historical reality.

Because theyve taken away my Lord, she told them, and I dont know where
theyve put Him.
14
Having said this, she turned around and saw Jesus standing
there, though she did not know it was Jesus.
15
Woman, Jesus said to her, why are you crying? Who is it you are looking for?
Supposing He was the gardener, she replied, Sir, if youve removed Him, tell me
where youve put Him, and I will take Him away.
16
Jesus said, Mary.
Turning around, she said to Him in Hebrew, Rabbouni!which means
Teacher.
17
Dont cling to Me, Jesus told her, for I have not yet ascended to the Father.
But go to My brothers and tell them that I am ascending
to My Father
and your Father to My
God
and your God.

In the closing comments of this narrative Jesus told Mary to go and tell the disciples (men) what
she had just witnessed. At this time women were not considered viable witnesses and their ideas
were generally considered meaningless. By this action, Jesus underscored the importance of
women and thereby, their status was elevated.

Early on the first day of the week. This passage from the book of Mark is the last of his six
divisions. Scholars almost universially agree that the book was written in geographical
sections.
476
This phrase is the beginning of the last section.

Supposing He was the gardener. Mary had mistakenly believed that Jesus was the gardener.
However, theologically, He was precisely that. In the book of Genesis Adam lived in the Garden
of Eden and now Jesus was the Second Adam, and hence, The Gardener.

476. The sections are as follows: 1) the introduction to the book (1:1-13); 2) the ministry of Jesus in Gali8lee (1:14-6:6a);
3) His missionary journeys (6:6b-10:52); 4) His ministry in Jerusalem (11:1-15:47); His Resurrection (16:1-8); and 6) an
appendix (16:9-20). Marks primary focus is on the deeds of Jesus rather than His teachings, and it is the shortest of the
four gospels.

The phrase Dont cling to Me, was written in the sense to emphasize clinging onto Jesus, as
opposed to Thomas, who touched Jesus to feel His wounds. Some translations read, Dont
touch me.

18.01.07.Q1. Is Mark 16:9-20 authentic?

Some modern translations have a notation stating, These verses do not appear in the most
trusted manuscripts of the New Testament. The implication is that these were added by scribes
and were not part of the original gospel. This notice is based upon the fact that these verses do
not appear in the Codex Vaticanus or the Codex Sinaiticus. However, what the scholars do not
indicate is that these two manuscripts disagree with each other slightly
more than 3,000 times.
477
Therefore, the notice is unwarranted as it can be assured the passage
in question was in the original text.

The reason this biblical passage is questioned is because it is not found in some of the earliest
manuscripts; only later manuscripts have this section, and these are considered inferior to the
older ones. Textual critics say that the style of Greek so dramatically different that the latter
portion could not have been written by the author of the first portion. However, that does not
mean that that the gospel was intended to end at Mark 16:8. Furthermore, Mark could have had a
different scribe write that portion of Scripture. The reason for the change is unknown and the
answer lies only with God.

18.01.08 Mt. 28:8-10

JESUS APPEARS TO THE WOMEN

8
So, departing quickly from the tomb with fear and great joy, they ran to tell His
disciples the news.
9
Just then Jesus met them and said, Good morning! They
came up, took hold of His feet, and worshiped Him.
10
Then Jesus told them, Do not
be afraid. Go and tell My brothers to leave for Galilee, and they will see Me there.

It is interesting that this miraculous event was witnessed first by women. It was Gods plan to
elevate the status of women. For example, their testimony was excluded from legal court
proceedings.
478
Jesus again demonstrated that He had no respect for the religious traditions of

477. Burgon, The Causes of Corruption in the Traditional Text. 251-52, 259.
478. Babylonian Talmud, Sanhedrin 3.9

men and silently underscored the social and legal value of women. They would be the first
witnesses to testify to the resurrection a sharp contrast to the prevailing opinions of their
testimony as noted in the following two documents:

But let not the testimony of women be admitted on account of the levity and
boldness of their sex, nor let servants be admitted to give testimony on account of
the ignobility of their soul; since it is probable that they may not speak truth, either
out of home of gain, or fear of punishment.


Any evidence which a woman gives is not valid (to offer) This is equivalent to
saying that one who is Rabbinically accounted a robber is qualified to give the same
evidence as a woman.

Babylonian Talmud, Rosh Hashannah 1.8
479

Critics have long said that the resurrection account was a creation of the disciples or early church
fathers. If that were true, they certainly would not have recorded women as witnesses, but would
have chosen honorable and respected disciples, such as Peter, James or John. No self-respecting
Jew would have fabricated a story of this nature. Furthermore, among Gentiles the status of
women was even lower, so therefore, no Gentile church leader would have created this account
either.

18.01.09 Mt. 28:11-15

CHIEF PRIESTS TRY TO EXPLAIN THE MISSING BODY

11
As they were on their way, some of the guards came into the city and reported to
the chief priests everything that had happened.
12
After the priests had assembled
with the elders and agreed on a plan, they gave the soldiers a large sum of money
13
and told them, Say this, His disciples came during the night and stole Him while
we were sleeping.
14
If this reaches the governors ears, we will deal with him and
keep you out of trouble.
15
So they took the money and did as they were instructed.
And this story has been spread among Jewish people to this day.

479. Quoted in Gary Habermas and Mike Licona. The Case for the Resurrection of Jesus. 72.

The unanswered question of this account is -- if the guards were asleep, how would they have
known it was the disciples who stole the body? Origen, who was an early enemy of the faith
but later converted, wrote an interesting account in his apologetic writing titled Against Celsus
concerning the soldiers who guarded the tomb of Christ.

But after our Lords coming, those who busied themselves with overthrowing the
belief that the place of His birth had been the subject of prophecy from the
beginning, withheld such teaching from the people; acting in a similar manner to
those individuals who won over those soldiers of the guard stationed around the
tomb who had seen him arise from the dead, and [those same guards] who
instructed these eye-witnesses to report as follows: His disciples came during the
night and stole him away while we were asleep.

([quotation from Mt. 28:13] Origen, Against Celsus 1:51; Ante-Nicene Fathers
4:419)
480

Evidently the experience of guarding a deceased body that suddenly that came to life had a
chilling effect on the Roman guards. The emperor had some simple rules for his soldiers: If
they lost a prisoner, they were sentenced to death. If they lost a military battle, they became
slaves. Obviously they were not prone to take their assignments lightly. They guarded the tomb
with the utmost diligence to insure no one would steal the body or they would lose their lives.
The last thing they expected was for the stone to roll aside and Jesus to walk out.

18.01.09.Q1 What is an Admission of Interest?

In a court of law, there is an interesting phrase called an, Admission against interest. It
essentially states that false testimonies against a certain person or event indirectly proves the
point or position of the accused and, in reality, is a testimony against the accuser. In other words,
the accusations by critics that Jesus did not rise for the grave is a good argument for, but not
proof that, He did rise from the grave.
481

The false accounts concerning the resurrection began with the chief priests and have continued to

480. Bracketed notation by author for clarification. For an excellent source, see Justin Martyr, Dialog with Trypho. 1:253.
481. http://dictionary.law.com/Default.aspx?selected=2341. Retrieved October 2, 2013.

this day. Members of the Sanhedrin could hardly believe what they were hearing. They had
enough problems with the earthquake and the darkness, both of which were understood to be
symbolic of Gods wrath. Furthermore, people who had recently died walked around Jerusalem,
symbolic of a coming divine resurrection and Gods love. If the disciples were astonished at
these events, those who condemned Jesus must have been panic-stricken!

Yet the major problem for the Jews continued to be how a messiah could have been cursed on a
Roman cross. How could a man, who had healed the sick and raised the dead, die the worst kind
of death? How could Roman soldiers kill Gods appointed messiah? This event made no sense
whatsoever. The full meaning of the divinity of Jesus was not comprehended until after His
resurrection. Generations later, the descendants of the Pharisees made several references to
Jesus.
482

But of interest here is the observation made by the historian Josephus.

Now, there was about this time Jesus, a wise man, if it be lawful to call him a man,
for he was a doer of wonderful works - a teacher of such as men as receive the truth
with pleasure. He drew over to him both many of the Jews, and many of the
Gentiles. He was Christ; and when Pilate, at the suggestion of the principal men
amongst us, had condemned him to the cross, those that loved him at the first did
not forsake him, for he appeared to them alive again the third day, as the divine
prophets had foretold these and ten thousand other wonderful things concerning
him; and the tribe of Christians, so named from him, are not extinct at this day.


Critics have claimed that this statement is not original with Josephus, but is a later addition by
Christian editors. They present a good point in saying that such complimentary words would
hardly come from a non-Christian Jews. Furthermore, if Josephus praised Jesus, why did he not
do likewise for James, the brother of Jesus, when James was being stoned to death by Jewish
rioters?
483

While they present valid arguments, history however, appears to support the authenticity of the
comment. The writings of Josephus were quickly translated into Arabic and Slavonic [Russian],

482. Jewish writers later made three references to Jesus in the two Talmuds: (1) He had immoral parents, namely his
mother: Jerusalm Talmud, Tebamot 4:13, Babylonian Talmud, Shabbath 104b, and Babylonian Talmud, Sanhedrin 106a; (2)
He was a magician and idolater: Babylonian Talmud, Sanhedrin 107b; and (3) Jesus was a heretic and blasphemer:
Babylonian Talmud, Sanhedrin 103a and Babylonian Talmud, Taanit 65a. Another reference written later and, therefore,
not a part of the Talmuds known as the Toidat Yeshu, is considerably friendlier to Jesus.

before the original manuscript reached the Christian community, and his comments on Jesus
appear in those translations as stated in English. At some point in history the Antiquities of the
Jews was translated into Arabic with the same comment.
484
Another witness of this original work
was Eusebius who mentioned it in his Ecclesiastical History (1.1.7-8) and in Demonstration of
the Gospel (3.5.105-06), but then added the following:

When such testimony as this was transmitted to us by an historian who sprung from
the Hebrews themselves, both respecting John the Baptist and our Savior, what
subterfuge can be left to prevent those from being convicted destitute of all shame,
who have forged the acts against them? This, however, may suffice on this subject.

Eusebius, Ecclesiastical History 1.11.9

The obvious difficulty for critics is how to explain how an editor could have added these
comments after the original manuscript had been translated and distributed widely throughout the
Roman Empire. There are three other notable reasons as to why this statement is original with
Josephus and is not a later insert by a copyist or editor.

1. The obvious Christian words, sometimes referred to as Christian-eze; those words
commonly used by Christians to express their thoughts and ideas, are missing.

2. There four obvious expressions that were not used by the early church fathers, not
anyone else who was a follower of Jesus. These expressions Jesus as a

a. A wise man

b. Doer of wonderful works

c. Receive the truth with pleasure and,

d. The tribe of Christians

3. Josephus also made a reference to James, the brother of Jesus, in Antiquities 20. This is
important because Josephus made reference to James, based upon his previous
description of Jesus in Antiquities 18. Therefore, the latter reference conforms the

484. Santala, The Messiah in the New Testament. 28-29.

authenticity of the former.
485

Of particular note is the fact that followers of Jesus spoke often of His miracles, not His
works. In addition, the word tribe would have some derogatory connotations to it. No
Christian would have used it. Josephus, who was a well-respected Pharisee (like the Apostle
Paul), but not a believer, carefully used words that in his Jewish thinking best described Jesus,
without showing any loyalty to Him. Since he enjoyed a lavish retirement, granted by the
Emperor, he had to choose his words wisely. Not a single copy of Josephus has been uncovered
that does not have this comment about Jesus.

If this reaches the governors ears, we will deal with him and keep you out of trouble.
The lives of the guards were now in the hands of the Jews. It was common knowledge that
Roman soldiers who failed to perform their duties were severely punished usually by death. So
this was an extremely important matter, one that would even make the emperor question as to
what really happened.

An example of a soldier who failed to perform his duty as required was recorded by Gaius
Petronius Arbiter (A.D. 27 66). Fortunately for him, his life was spared with the help of a
grieving widow. Commonly known as Petronius, he was a courtier for Emperor Nero and is
credited with writing the satirical novel Satyricon. One of his characters is a true-life individual
named Eumolpus, who reflected upon one of his life experiences that of an Ephesian woman
who was in the tomb of her husband where she mourned continuously of her loss. As she
mourns, some thieves were crucified nearby and Petronius continues the story

Now at that moment the governor of the province gave orders that some robbers
should be crucified near the small structure in which the lady was lting her loss. So,
the next day, the soldier on guard by the crosses, to stop anyone from taking down
the body for burial, noticed a light glimmering quite distinctly among the tombs and
heard the moans of a mourner.

At this point the soldier leaves his post and comforts the mourning widow, eventually seducing
her. He returns to her night after night but his actions being noticed by the family of the robber.
Petronius continues
So the parents of one of the crucified men, noting how careless the guard was, took
the body down one night and performed the last rites over it. In his absence from
duty the soldier was thus circumvented; and next day, finding one of the crosses

485. For further study on this, see Charlesworth, Jesus within Judaism, Chapter 4 Jesus, the Nag Hammadi Codices, and
Josephus. (New York: Doubleday 1988) pages 77-102.

without its corpse, he was scared at the prospect of punishment. He contemplated
suicide, but the widow said, Id rather see a dead man crucified than a living man
dead. She thereupon bade him to remove her husbands corpse from its coffin and
secure it up on the empty cross and the people wondered next day by what means
the dead man had ascended the cross.
Petronius, Satyricon 111-12
486

Without question at times, elements of humor enter lifes most horrific events. But the point is
that guards who failed to perform their assigned duties often chose suicide rather than
punishment. Therefore, the missing body of Jesus was truly a matter of life and death for the
guards, who depended upon the wicked priests to save them.
His disciples came during the night and stole Him. This statement has been repeated by
critics for centuries. The only problem is that the disciples clearly did not expect Jesus to rise
from the grave. This has its own value, as it clears them of any suspicion of creating a report of a
resurrection.

18.01.10 Lk. 24:9-11 (See also Mk. 16:10-11; Jn. 20:18)

WOMEN TELL OF SEEING JESUS

9
Returning from the tomb, they reported all these things to the Eleven and to all the
rest.
10
Mary Magdalene, Joanna, Mary the mother of James, and the other women
with them were telling the apostles these things.
11
But these words seemed like
nonsense to them, and they did not believe the women.

As stated elsewhere, possibly the most important point of this narrative pertains to the women
reporting all these things to the disciples. This affirms the historical accuracy of the even
because, ironically, women were not permitted to be witnesses according to Jewish law. Anyone
who would have fabricated the resurrection story would never have identified women as
witnesses especially if he wanted to persuade a Jewish audience. However, the fact that women
were the first to see Jesus and report of His resurrection emphasizes two unique features:

1. The importance of women in the plan of God. It underscores the point that in Christ

486. Crossan, Who Killed Jesus? 161-62; http://www.gutenberg.org/dirs/5/2/2/5225/5225-h/5225-h.htm. Retrieved
October 8, 2012.

there is neither male nor female, slave nor free, Greek nor Jew as stated in Galatians 3:28.

2. Only a report of a true historical event would have included women as witnesses.

18.01.10.Q1. If the body of Jesus was stolen, who would have taken it?

There are two possible answers.

1. His enemies and critics might have stolen it. If they had the body, they would have
produced it when confronting the apostles in the Book of Acts. There were numerous
confrontations between the Jewish leaders and the apostles, but no one had the body.

2. His friends might have stolen it. If they, in fact, had the body they would not have
suffered painful martyrdoms for a fairytale. Of the eleven disciples, ten were martyred.
They often had the opportunity to recant their story, but they constantly refused. Why?
They knew the body was neither in the tomb nor stolen. It was transformed and had
ascended.

18.01.11 Lk. 24:13-27 (See also Mk. 16:12) The Road to Emmaus

JESUS APPEARED TO CLEOPAS

13
Now that same day two of them were on their way to a village called Emmaus,
which was about seven miles from Jerusalem.
14
Together they were discussing
everything that had taken place.
15
And while they were discussing and arguing,
Jesus Himself came near and began to walk along with them.
16
But they were
prevented from recognizing Him.
17
Then He asked them, What is this dispute that
youre having with each other as you are walking? And they stopped walking and
looked discouraged.
18
The one named Cleopas answered Him, Are You the only visitor in Jerusalem
who doesnt know the things that happened there in these days?
19
What things? He asked them.
So they said to Him, The things concerning Jesus the Nazarene, who was a Prophet
powerful in action and speech before God and all the people,
20
and how our chief
priests and leaders handed Him over to be sentenced to death, and they crucified

Him.
21
But we were hoping that He was the One who was about to redeem Israel.
Besides all this, its the third day since these things happened.
22
Moreover, some
women from our group astounded us. They arrived early at the tomb,
23
and when
they didnt find His body, they came and reported that they had seen a vision of
angels who said He was alive.
24
Some of those who were with us went to the tomb
and found it just as the women had said, but they didnt see Him.
25
He said to them, How unwise and slow you are to believe in your hearts all that
the prophets have spoken!
26
Didnt the Messiah have to suffer these things and
enter into His glory?
27
Then beginning with Moses and all the Prophets, He
interpreted for them the things concerning Himself in all the Scriptures.

Jesus walked on the road to Emmaus with two disciples. While one remains to be unknown,
church history reports the other was Cleopas. He became a leading figure after the martyrdom of
James, the half-brother of Jesus. Cleopas was also organized the mass evacuation of Messianic
believers out of Jerusalem in the early days of the Roman siege in A.D. 66.
487

Within a few years the primitive church adopted this liturgy in Hebraic poetic style:

Christ died for our sins
according to the Scripture
He was buried
He was raised on the third day
according to Scripture
He appeared to Cephas, then to the Twelve.
488

Are You the only visitor in Jerusalem who doesnt know the things that happened there in
these days? What an interesting statement, because Jesus was the only one who really
understood what happened on that day. This conversation also shows that Jesus appears to have
had a dry sense of humor.

Our chief priests and leaders handed Him over to be sentenced to death. This is the
earliest and most explicit statement which places the responsibility for the execution of Jesus


488. Martin, Worship in the Early Church. 59 quoting from E. Meyer, Ursprung und Anfange des Christentums III. Berlin, 1923.
210.

directly upon the Jewish leadership. The Apostle Paul later said that the Jews were responsible
for His death (1 Thess. 2:14-15), but did not identify which group of Jews.
489

But we were hoping that He was the One who was about to redeem Israel. Their dream
that Jesus would be the one who would redeem Israel from Roman tyranny died with His
crucifixion on the cross. The focus and vision of the Jewish people for such a military-messiah
were so strong that, when Jesus was among them, everything they saw Him do and heard Him
say was filtered through their image of a military-messiah. The word redeem did not have the
meaning that Christians associate with it today; rather, it referred to political freedom for Israel
and the Jewish people. The crucifixion of Jesus was the crucifixion of that dream. Only in His
resurrection did these disciples begin to realize who Jesus really was, as He explained to them all
that was written in the Scriptures concerning Himself.

To meet Jesus in Galilee
Three times Jesus told His disciples to meet Him in Galilee and three times they failed to
understand and comply with His instructions. Therefore, He came to meet them in Jerusalem.

TO be acquired

Coin of Judea (A.D. 69) - First Jewish War

18.01.11.A. JEWISH COIN OF THE FIRST REVOLT (A.D. 66-70). A coin
mined during the First Jewish War for freedom with the words, For the
redemption of Zion. All Jewish people desired redemption and freedom, but
most chose to have it their way rather than what the Lord provided through Christ
Jesus. Consequently, they were destroyed.

489. Please note that the Pharisees are no long mentioned in the biblical narrative at this point. As stated previously,
since they were not permitted to vote on capital cases, they were not among the voting members of the Sanhedrin or
before Pilate.

18.01.11.Q1 Where is the biblical Emmaus?

Modern tourtists, like those of the Crusdaer days, visit the so-called Emmaus that is located in
the Shoreck Valley near the Arab village of Kiriath-Yearim (modern Abu Ghosh). Since
traveling during the Crusader era was extremely difficult, they created historical sites such as
Emmaus and Mount Tabor, the so-called Mount of transfiguration. These created sites were
placed along main travel routes for the convenience of pilgrims. Therefore, the pursuit of truth
requires a fresh look at Scripture and the facts.

The most important clue of the location of Emmaus is the definition of the name. It was is
originally Amwas (pronounced A-mouse), meaning warm waters or warm wells.
490
In Hebrew,
the word hamat or chammat means hot springs or warm water springs.
491
However, the Greeks
and Romans could not pronounce it so they changed the name to Emmaus. The added the typical
aus on the end of the name as was done with many place names.
492

Of the four villages that today claim the biblical heritage, the only one that ever had hot springs
is located about twenty miles west of Jerusalem. Early pilgrims such as Bordeaux Pilgrim (ca.
333) and the Holy Paula (ca. 386), accepted this site as authentic. Possibly most important,
however, is that a Byzantine Church was built there to commemorate the narrative of Luke
24:13.
493

Critics claimed that this Emmaus (shown below) could not possibly be the biblical site because
its distance of 160 Roman stadia, or 18.4 miles, which supposedly is more than a days walk. In
response, some scholars claim that the ancients were accustomed to walking at a much faster
pace than their modern counterparts. Evidently, Josephus would agree with the latter group, for
he recorded the journey from Galilee to Jerusalem could be walked in three days, definitely a
strenuous walk for anyone today. Whether he made reference from the province of Galilee,
approximately sixty miles away, or the Sea of Galilee, some eighty miles away, is unclear. But,
clearly, he provided enough data to conclude that the Emmaus of the hot springs is the authentic
site. When he was speaking to the five hundred men under his command as the captain of the
Galilee army (about A.D. 65), he said,

490. Clark, Emmaus, 2:98.

492 . Interview with Arie bar David, tour guide and lecturer. August 1999.

493. Clark, Emmaus, 2:97-98.

I wrote to my friends in Samaria to take care that they might safely pass through
their country, for Samaria was already under the Romans and it was absolutely
necessary for those that go quickly (to Jerusalem)
494
to pass through that country;
for on that road you may, in three days time go from Galilee to Jerusalem.

Josephus, Life 52

Obviously, the eighteen or twenty-mile walk from Jerusalem to Emmaus was not considered
impossible by the historian. People in ancient times walked briskly, as did the disciples, who
hastily walked the road from Emmaus in their excitement of the news of Jesus.
495

18.01.11.B. ROMAN BATH HOUSE RUINS IN EMMAUS. This bathhouse
ruins is the only evidence visible of the hot water that once came forth at this
spring. This was an vibrant community and after the Muslims conquered
Jerusalem 638, they wanted to make Emmaus their capital because of the warm
waters. However, a devasting plague in 669 thousands and the community was
abandoned. While there has been some speculation as to which of four villages
was the original Emmaus of the gospels, this site, twenty miles west of Jerusalem,

494. Parenthesis by Whiston.

is the only possible candidate. Photograph by the author.

18.01.12 Lk. 24:28-32 Emmaus, Sunday morning

JESUS IS REVEALED

28
They came near the village where they were going, and He gave the impression
that He was going farther.
29
But they urged Him: Stay with us, because its almost
evening, and now the day is almost over. So He went in to stay with them.
30
It was as He reclined at the table with them that He took the bread, blessed and
broke it, and gave it to them.
31
Then their eyes were opened, and they recognized
Him, but He disappeared from their sight.
32
So they said to each other, Werent
our hearts ablaze within us while He was talking with us on the road and explaining
the Scriptures to us?

The disciples had seen how Jesus opened the eyes of the blind, but now He opened the eyes of
their understanding. They had spent several years traveling with him, listening to His teaching,
and observing His many miracles. The crucifixion had destroyed their hopes, their dreams, and
was a monumental disappointment, which left a heavy cloud of depression over them. Now,
suddenly, they saw that He truly was alive! Their depression exploded into overwhelming joy
and excitement. The unbelievable became reality. Jesus was alive!

He gave the impression that He was going farther. Jesus did not imply or pretend anything
false, as this obviously does not reflect upon His proven character. Rather, Jesus was walking
one, and would have continued if it had not been for their intervention.

18.01.13 Lk. 24:22a; Jn. 20:19a; Lk. 24:33b-35

CLEOPAS TELLS OF APPEARANCE OF JESUS

Lk.
33a
That very hour they got up and returned to Jerusalem.

Jn.
19a
In the evening of that first day of the week, the disciples were gathered
together with the doors locked because of their fear of the Jews.

Lk.
33b
They found the Eleven and those with them gathered together,
34
who said,
The Lord has certainly been raised, and has appeared to Simon!
35
Then they
began to describe what had happened on the road and how He was made known to
them in the breaking of the bread.

18.01.14 Mk. 16:14; Lk. 24:36-43; Jn. 20:20; Lk. 24:44 (cf. 1 Cor. 15:7) Sunday night

JESUS APPEARS TO DISCIPLES

Mk.
14
Later, He appeared to the Eleven themselves as they were reclining at the
table. He rebuked their unbelief and hardness of heart, because they did not believe
those who saw Him after He had been resurrected.

Lk.
36
And as they were saying these things, He Himself stood among them. He said
to them, Peace to you!
37
But they were startled and terrified and thought they
were seeing a ghost.
38
Why are you troubled? He asked them. And why do
doubts arise in your hearts?
39
Look at My hands and My feet, that it is I Myself!
Touch Me and see, because a ghost does not have flesh and bones as you can see I
have.
40
Having said this, He showed them His hands and feet.
41
But while they still
were amazed and unbelieving because of their joy, He asked them, Do you have
anything here to eat?
42
So they gave Him a piece of a broiled fish,
43
and He took it
and ate in their presence.

Jn.
20
Having said this, He showed them His hands and His side. So the disciples
rejoiced when they saw the Lord.

Lk.
44
Then He told them, These are My words that I spoke to you while I was still
with youthat everything written about Me in the Law of Moses, the Prophets, and
the Psalms must be fulfilled.

In Mark 16:14 Jesus scolded the disciples for three reasons.

1. They failed to go to Galilee as previously directed.

2. They failed to believe the witnesses and

3. They believed they were looking at a ghost, not at Jesus.

The reason Jesus ate with them was to demonstrate that He was not a ghost or spirit, but real
flesh and blood. He also affirmed the three divisions of the Hebrew Bible (Law of Moses, the
Prophets and the Psalm).

Where they gathered is unknown. Some have said they returned to the Upper room to reminisce
about the holy hour they had at Passover. They were speaking of bygone times and
conversations, when mysteriously Jesus stepped into the room! To say that the disciples
rejoiced is without question a phenomenal understatement. The vivid Hebrew imagery is lost
in translation. Literally, they were ecstatic, jubilant and extremely overjoyed. They were
extremely overjoyed beyond the ability of English to capture the intense emotion. In their
extreme excitement, Jesus said to them, here and now, receive the Holy Spirit. He entered
without opening a door, yet stood before them in a body of living flesh. In a moment, in less than
the twinkling of an eye, their deep sorrow had turned into overwhelming joy. The early church
father Jerome wrote commentary concerning this gathering in his book of Hebrews, which he
called a gospel,

The gospel that is called According to the Hebrews and which I recently
translated into Greek and Latin....

...When the lord had handed over the linen cloth to the priests servants, he went to
James and appeared to him. For James had made an oath to eat no bread after he
had drunk the cup of the Lord until he saw him risen from those who sleep.

Shortly thereafter the Lord spoke to him: bring a table here with bread.... He took
the bread, spoke the blessing and gave it to James the just and said to him My
brother, eat your bread, for the Son of Man is risen from those who are asleep.

Jerome, De Viris Illustribus 23

Most certainly, the gospels give us only a glimpse of the conversation that followed. Perhaps
this moment was too precious and personal to be shared in writing. Regardless, Jesus then
proceeded to send them to go out and tell others of the good news of the Kingdom of God.

18.01.14.Q1. Does Luke 24:41 oppose John 20:19?

In the Lukan narrative the disciples would not believe whereas in Johns narrative they could not

believe for the joy they had. Luke 24:36 and John 20:19 both agreed that the disciples were
talking when Jesus suddenly stood among them. Furthermore, in Luke 24:37-39 and John 20:19-
21 Jesus revealed Himself to his disciples. Luke 24:41 is not unbelief of faith of doctrine, but the
disciples were awestruck at what had happened and they had difficulty perceiving the reality of
the moment: the resurrection of Jesus. The gospel writer used the same terminology as would be
common today, if an event would seem unbelievable. The two passages agree.

18.01.15 Jn. 20:21-23

APOSTLES RECEIVE AUTHORITY

21
Jesus said to them again, Peace to you! As the Father has sent Me, I also send
you.
22
After saying this, He breathed on them and said, Receive the Holy Spirit.
23
If you forgive the sins of any,
they are forgiven them;
If you retain the sins of any,
they are retained.

Receive the Holy Spirit. Jesus breathed the Holy Spirit upon His disciples, just as He had
breathed life into the first Adam in the Garden of Eden. This was the promised Holy Spirit,
which would come in a more dynamic manner on the Day of Pentecost. Some scholars have
suggested that this Johanine Pentecost was just a deposit of a greater outpouring of the Spirit
that was to come fifty days later.

To understand the breathing of Jesus in John 20, it is important to refer to the breathing in John 1
where the gospel writer referred to the creation narrative (Gen 2:7). There was a new birth of
man on the day of Creation and now there was a new birth for all men (in the New Testament
sense of the word) the day Jesus arose from the grave. No longer would they be limited to the
old way of understanding the work of the Holy Spirit. It was believed the Spirit had two primary
functions.
496

1. To reveal divine truth to men, and

496. Barclay, Mark. 79-81.

2. To enable men to recognize and accept that truth.

Now their understanding increased dramatically, and would be enhanced even more on the Day
of Pentacost.

There is no access to God in either the Old or New Testament except in a covenant relationship.
The covenant is the relationship in which God welcomes those created in His image. The Old
Covenant ceased to be in effect when the thousands of lambs of sacrifice were replaced with the
Lamb of God and His shedding of His blood. In essence, the Old Covenant ceased to be in effect
when the earthly ministry of Jesus was complete and He spoke those final and famous words on
the cross It is finished.

Just as John indicated that life was conferred in the first creation, likewise it was conferred in the
re-creation in Christ Jesus. Just as Jesus breathed into a clay body in Genesis, He willingly
gave up His own breath as He died of asphyxiation upon the cross. When He willingly gave up
His last breath, He willingly closed out the Old Covenant and ushered in the New.

Believers are baptized in the Holy Spirit, not with the Holy Spirit. The Spirit is the medium, not
the agent. Was the day of Pentecost the day the disciples were born again? The disciples who
had witnessed the profound miracles of Jesus, heard His teachings, and lived with Him anywhere
from three and one-half years to possibly five or six, still did not believe He was the Messiah
until after the resurrection, and especially when they gathered in the Upper room.

Wine, the symbol of Gods presence
Wind is often symbolic of Divine presence. Words such as breath, and wind found in John
20:22; Acts 2:2; 2 Samuel 5:24 and Josephus
497
attest to this interpretation. In Genesis 2:7 God
breathed into mans nostrils the breath (or wind) of life. In Job 33:4 God gave His faithful
servant the breath of life and in Ezekiel (37:5, 10, 14) God breathed life into old bones. Now
Jesus breathed the Holy Spirit upon His closest disciples. Yet it is interesting that after this
Pentecost experience, they did not show any of the profound signs, such as speaking in
tongues, as occurred on the evening of Pentecost.

18.01.16 Jn. 20:24-29

THE DOUBTING THOMAS


24
But one of the Twelve, Thomas (called Twin), was not with them when Jesus
came.
25
So the other disciples kept telling him, We have seen the Lord!
But he said to them, If I dont see the mark of the nails in His hands, put my finger
into the mark of the nails, and put my hand into His side, I will never believe!
26
After eight days His disciples were indoors again, and Thomas was with them.
Even though the doors were locked, Jesus came and stood among them. He said,
Peace to you!
27
Then He said to Thomas, Put your finger here and observe My hands. Reach out
your hand and put it into My side. Dont be an unbeliever, but a believer.
28
Thomas responded to Him, My Lord and my God!
29
Jesus said,
Because you have seen Me,
you have believed.
Those who believe without seeing
are blessed.

The doors were locked. The question that is often missed is, Why was the door locked?
From the time the Romans arrived in 63 B.C. until the so-called First Revolt in which the
temple was destroyed in A.D. 70, there were thirteen revolts and riots. Whenever a messianic
pretender was captured by the Romans, he and his men were all crucified. While the disciples
knew they did not belong to any revolutionary group, they also knew that since Jesus was just
martyred, they could be next. Little wonder then, that in this entire discourse, Jesus mentioned
three times peace to you.

My Lord and my God! This was a most profound statement for any Jew to make, since
Jews had always been taught that God could not be a man, nor could a man be a god. To Jews
this did and continues to violate the first two commandments concerning idols and gods (Ex.
20:3-4). However, Thomas realized Deity had truly come to earth. This phrase has been
memorialized by the Doubting Thomas, but in fact, all the disciples were having serious
second thoughts at this time. Throughout the centuries, he has been criticized for his lack of

faith. However, since he did lack faith but was bold enough to request evidence, we benefit from
that discourse. While he is seldom complimented for his expressed honesty, others may have
been fearful to ask. He may not have been the skeptic or doubter that has been his label, but,
rather, one with an inquisitive mind, an analytical thinker, one who today might be considered a
critic, who became an apostle.

Jesus appeared to five hundred believers
Jesus appeared to many people, other than those recorded in the gospels. The Apostle Paul
reveals that Jesus met with some five hundred people after meeting with the twelve disciples.

5b
He appeared to Cephas, then to the Twelve.
6
Then He appeared to over 500
brothers at one time; most of them are still alive, but some have fallen asleep.
7
Then
He appeared to James, then to all the apostles.
8
Last of all, as to one abnormally
born, He also appeared to me.

1 Corinthians 15:5b-8

18.01.17 Jn. 21:1-14 Later at the Sea of Galilee

JESUS APPEARS TO DISCIPLES

1
After this, Jesus revealed Himself again to His disciples by the Sea of Tiberias. He
revealed Himself in this way:
2
Simon Peter, Thomas (called Twin), Nathanael from Cana of Galilee, Zebedees
sons, and two others of His disciples were together.
3
Im going fishing, Simon Peter said to them.
Were coming with you, they told him. They went out and got into the boat, but
that night they caught nothing.
4
When daybreak came, Jesus stood on the shore. However, the disciples did not
know it was Jesus.
5
Men, Jesus called to them, you dont have any fish, do you?
No, they answered.

6
Cast the net on the right side of the boat, He told them, and youll find some.
So they did, and they were unable to haul it in because of the large number of fish.
7
Therefore the disciple, the one Jesus loved, said to Peter, It is the Lord!
When Simon Peter heard that it was the Lord, he tied his outer garment around him
(for he was stripped) and plunged into the sea.
8
But since they were not far from
land (about 100 yards away), the other disciples came in the boat, dragging the net
full of fish.
9
When they got out on land, they saw a charcoal fire there, with fish
lying on it, and bread.
10
Bring some of the fish youve just caught, Jesus told them.
11
So Simon Peter got
up and hauled the net ashore, full of large fish153 of them. Even though there
were so many, the net was not torn.
12
Come and have breakfast, Jesus told them. None of the disciples dared ask Him,
Who are You? because they knew it was the Lord.
13
Jesus came, took the bread,
and gave it to them. He did the same with the fish.
14
This was now the third time Jesus appeared to the disciples after He was raised
from the dead.

It appears that at this point there are only seven disciples in the boat. The location of the others is
unknown although they could have been nearby. They still did not understand the coming Great
Commission, so they returned to their old trades of employment. Here they are fishing just as
they were when Jesus first met them.

Nathanael. Scholars believe that he was also known by the name of Bartholomew.
498

On the right side of the boat. The fact that Jesus told Simon Peter to cast his net on the right
side of the boat is significant. By stating the right side, Jesus implied that those fish would be
good because the right side, in Scripture frequently refers to that which is good whereas the
left side acquires those things that will be cast away. For example, In Matthew 25:33-34 Jesus
said that His sheep will be on His right side while the goats will be on His left. The sheep will
inherit eternal life with Him while those on His left side will be cast into outer darkness.

He tied his outer garment around him. The outer garment is literally the fishers coat.
499
This term is found nowhere else in the New Testament. The original Greek text also reads that


Peter was naked. Modern readers would interpret this phrase to mean that Peter was fishing
completely nude, which was not the case. He only threw off his outer garment.
500
The Jewish
culture was a very modest one and constantly opposed to the immodesty of the Greeks, yet
fishing with daily clothing was quite cumbersome. In fact, the term nude was also used to
denote the lack of socially acceptable dress. Even though fishing was done at night, modesty
was still a high social value.
501
An explanation of the word nude is found in this rabbinic
writing concerning the capital punishment of stoning:

When he (the condemned man)
502
was four cubits from the place of stoning, they
stripped off his clothes. A man is kept covered in the front and a woman both in
front and behind....The sages say: A man is stoned naked but a woman is not
stoned naked.

Mishnah, Sanhedrin 6.3-4

This practice was significantly different from a Roman crucifixion. When the Romans crucified
Jesus or anyone else, they deprived the condemned criminal of modesty to add shame to
punishment. Hence, when Jesus was on the cross, He was not given a modesty cloth, but was
completely nude, which was the shame He bore for the sins of humanity.

They saw a charcoal fire there, with fish lying on it. When the disciples came to the shore,
Jesus had an ordinary breakfast waiting for them. But was it really ordinary? Where did the hot
coals, the fish and the bread come from? Was this another miracle? Mysteries, such as these,
remain hidden with the Savior. But why charcoal? The only other place charcoal is mentioned in
the New Testament is when Peter warmed himself by a charcoal fire during the trials at which
time he denied Jesus (Jn. 18:18). This time the oder of the charcoal fire most certainly reminded
him of his shameful experience. There can be no question that when Peter saw the charcoal fire
on the shore, he immediately thought of the charcoal fire by the palace of Caiaphas where he
denied Jesus.

Simon Peter got up and hauled the net ashore, full of large fish153 of them. In the



501. Gilbrant, John. 549.

preceding paragraph a number of fishermen attempted to haul in a net full of fish but failed in the
task. It was only after Simon Peter became involved that he, as a leader, accomplished what had
been an impossible task. He did not do this single-handedly, for he certainly was not a first-
century Samson. Here he is shown to be a leader of fishermen, who did the impossible, and later
he would be a fisher of men in the Roman Empire, who would do the impossible.

The number 153 has been the subject of numerous discussions. Since the meaning of numbers
has played a significant role in the gospels, it is only natural that church fathers have attempted
to discover the meaning of the 153 fish. All attempts at discovery involved mathematics, which
was not needed in other interpretations. Several examples are as follows:

1. It has been suggested by some early church leaders that 153 represents the number of
nations who would receive the gospel. However, the Greek word for nations is ethnos,
from which the English word ethnic is derived. Since there are more than 6,000 ethnic
people groups, this interpretation is hardly accurate. Furthermore, since this was written
to a Jewish audience, they believed there were 70 nations or ethnic groups, if the fish
represented nations, the number caught should have been 70, not 153.
503

2. Origen thought the number might represent the Trinity (for example: 3x50+3=153).

3. Another church father said it was the number of the disciples squared (144) plus the
trinity squared (9).

4. Jerome, however, was not about to be caught in such foolishness; he said the number
represented the various kinds of fish in the sea. Maybe he would have been better at
mathematics.
504

5. The number of people who were healed or touched in some way in the gospels is 153.

The true meaning of the number 153 is hidden in the Hebraic and numeral system. As has been
stated previously, letters were assigned numerical values in a manner similar to Roman numerals
(i.e. V=5, X=10, etc.). All mathematical calculations, census registrations, and business
accounting was done with letters by the Greeks, Romans, Jews, and numerous other cultures.

503. The myth of 70 nations originated from the 70 souls that went into Egypt with Jacob, that they might restore the
seventy families dispersed by the confusion of tongues at the Tower of Babel. It was believed that the number of souls
was equal to the number of families of the whole world. Lightfoot, A Commentary on the New Testament from the Talmud and
Hebraica. 3:59.


The Hebrew term for this alpha-numeric system is gemetria.
505
The number 153 could only
have been written with Hebrew letters which form the phrase bnai haElohim, meaning sons of
God.
506
Below is the phrase written in English, below that it is written in Hebrew, below that
are the corresponding numeric values, followed by the names of the letters.
507
Sons of God
bnai haElohim

40 + 10+ 5 + 30 + 1 + 5+(space) 10+50+2 = 153
Mem + yodh + heh + lah-med + ah-leph + heh + (space) yod + nun + beth = 153

Equally important is that previously Jesus told Peter in Luke 5:10b, From now on you will be
catching people. Since the time Jesus made that statement, Peter denied Him three times and
three times Jesus reinstated Peter. The miraculous catching of 153 fish was a confirmation of the
calling in Luke 5:10b. Not only would be Peter catching good fish, but those fish/people,
would become sons of God. This is a powerful message of encouragement for those whom
God has called, who for some reason strayed from their faith, but then returned. Jesus said that
His calling remains.

It is nearly impossible to find this interpretation in any Gentile-Christian commentary, but it is
common knowledge among those who have studied the Jewish roots of the Christian faith. This
example demonstrates that some of todays biblical interpretation is clearly based on Christian
tradition and assumptions and not on a study of Jewish roots and culture. This alpha-numeric
style was also used by the Apostle John in Revelation 13:17-18, where he revealed the number
that identified the coming beast, also known as the anti-Christ. That number in the Greek

505. See Appendix 14 for more information.

506. Jeffrey. Unveiling Mysteries of the Bible. 207-16.

507. This writer is grateful for the messianic friends who assisted in solving various biblical riddles such as this one. One
of the suggestions presented was that the number 153 is based upon the phrase For I am the LORD your God found
in Isaiah 43:3a. However, when when numeric values were applied to the Hebrew letters, the total was only 148. This
obviously discounted the interpretation. To make the interpretation more challenging, since any letter combination can
total to 153, it is impossible to work backwards at arrive at the correct phrase.

alphabet is 666. However, various letter combinations can be used to compose the number.

Finally and most important, this passage reveals the incredible love and willingness God has for
His children who made wrong decisions or committed a sin that resulted in horrific
consequences. This narrative was, no doubt, placed in the Bible for people like this author, and
others, who questioned if God could really forgive and restore them. On the other hand, not to
accept Gods forgiveness is to declare that Gods forgiveness is not sufficient, and therefore, the
individual places himself above God.

18.01.18 Jn. 21:15-19

PETER REINSTATED AND HIS DEATH FORETOLD

15
When they had eaten breakfast, Jesus asked Simon Peter, Simon, son of John, do
you love Me more than these?
Yes, Lord, he said to Him, You know that I love You.
Feed My lambs, He told him.
16
A second time He asked him, Simon, son of John, do you love Me?
Yes, Lord, he said to Him, You know that I love You.
Shepherd My sheep, He told him.
17
He asked him the third time, Simon, son of John, do you love Me?
Peter was grieved that He asked him the third time, Do you love Me? He said,
Lord, You know everything! You know that I love You.
Feed My sheep, Jesus said.
18
I assure you: When you were young, you would tie
your belt and walk wherever you wanted. But when you grow old, you will stretch
out your hands and someone else will tie you and carry you where you dont want to
go.
19
He said this to signify by what kind of death he would glorify God. After
saying this, He told him, Follow Me!

In a private meeting with Peter, Jesus reassured him of his forgiveness. The three-fold denial was

cancelled by the three-fold affirmation. At the end of his ministry, Peters martyrdom
demonstrated his agape love for Jesus.

Feed my lambs. Three times Jesus gave Peter instruction to be a shepherd. At first when Jesus
specifically told Peter to feed my lambs, He used a word in verse 15 to mean little lambs.
508

This was because when Peter denied Jesus three times, the first was to a young girl. Peter was to
feed the young believers. When Jesus asked Peter a second time, Jesus used the word in verse 16
to mean young sheep.
509
Jesus always had a special place in His heart for children and youth. The
third time Jesus refered to adult sheep. Peter now confirmed his love for Jesus three times.

For more than three years that Peter traveled with Jesus, he was always one who seemed to speak
first and think last. He was eager to help and not always in tune with what God had planned for
him to do. Yet, after experiencing the Passion Week and the fifty days that followed, his life was
radically changed. By the time John wrote this gospel, Peter had already died the martyrs death.
The third century father Tertullian said Peter died in Rome. Origin recorded that Peter did not
consider himself worthy to be crucified in the same manner as was Jesus. Therefore, at his
request, he was crucified upside down to have the kind of death that would glorify God (Jn
21:19). This passage implies the gospel writer was aware of his death.

18.01.19 Jn. 21:20-24

JOHNS DEATH QUESTIONED

20
So Peter turned around and saw the disciple Jesus loved following them. That
disciple was the one who had leaned back against Jesus at the supper and asked,
Lord, who is the one thats going to betray You?
21
When Peter saw him, he said
to Jesus, Lordwhat about him?
22
If I want him to remain until I come, Jesus answered, what is that to you? As
for you, follow Me.
23
So this report spread to the brothers that this disciple would not die. Yet Jesus did
not tell him that he would not die, but, If I want him to remain until I come, what
is that to you?



24
This is the disciple who testifies to these things and who wrote them down. We
know that his testimony is true.

Until I come. One of the greatest promises of Jesus is that He will return for His Church
(Acts 3:20ff; 10:42; 27:31). Even though the specific date of His return is unknown, there have
been many speculators who have made foolish predictions.

John, the disciple whom Jesus loved, presented the second conclusion to his gospel. He stated
that he was the witness of these events that he described, and attests to the truthfulness of them.
He then said there were so many more miracles that Jesus performed, that there are not enough
books to record them all. These comments were made to underscore his basic theme: that you
might believe and have eternal life.

The disciple Jesus loved. John used the phrase, the disciple He loved four times when
referring to Himself as the disciple of Jesus.
510
It was an indirect of identifying himself. In the
ancient Middle Eastern culture and likewise in many areas there today, one does not speak of
himself. Bragging is clearly out of order. Therefore, Jesus simply followed cultural protocol by
not making a public announcement of being the Messiah.

Unit 18

Chapter 02
Final Instructions and Ascension

510. Jn. 13:23-25; 19:25-27; 20:2; and 21:20.

18.02.00.A. THE RESURRECTION OF JESUS. Artist Unknown. The
greatest event of all human history occurred when Jesus walked out of the tomb.

18.02.01 Mt. 28:16-20; Mk. 16:16-18

JESUS COMMISSIONS APOSTLES

Mt.
16
The 11 disciples traveled to Galilee, to the mountain where Jesus had directed
them.
17
When they saw Him, they worshiped, but some doubted.

18
Then Jesus came near and said to them, All authority has been given to Me in
heaven and on earth.
19
Go, therefore, and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit,
20
teaching
them to observe everything I have commanded you. And remember, I am with you
always, to the end of the age.

Mk.
16
Whoever believes and is baptized will be saved, but whoever does not believe
will be condemned.
17
And these signs will accompany those who believe: In My
name they will drive out demons; they will speak in new the Laws;
18
they will pick
up snakes; if they should drink anything deadly, it will never harm them; they will
lay hands on the sick, and they will get well.

At this point Jesus announced His Great Commission to the disciples. They were told to spread
the good news of the Kingdom of God and make disciples throughout the world. While the
church is called to baptize and make disciples, the true goal is to make disciples who will also
become apostles. Throughout the Hebrew Bible there are numerous references (i.e. Ps. 117:1) to
all the nations praising God. This Commission again proves the New Testament is a fulfillment
or continuation of the Old Testament.

In momentous event centuries earlier, when Elijah was taken up into heaven in a whirlwind
(much to the disappointment of his disciple, Elisha; see 2 Kg. 2:11-12), his mantle or prayer
shawl fell to the ground. Elisha picked it up, walked to the Jordan River, and used it to strike the
water and thereby imitated the miracle of Moses parting the Red Sea. Immediately the Jordan
River waters parted to the right and left and he crossed over into the land promised to Abraham
(2 Kg. 2:13-14). The prayer shawl was symbolic of Gods anointing upon Elijah which was now
passed on to his disciple. Only when he received Gods anointing did he preach the Word of God
and perform miracles.

As Elijah passed his anointing Elijah, so now it was time for Jesus to pass His anointing to His
disciples. However, rather than giving each of them a prayer shawl, He told them that divine
authority would be upon them to perform signs and wonders and they were to preach and make

disciples throughout the whole world.

They worshiped [Him] The Greek proskyneo means to worship, to fall on knees in front of or
to prostrated ones self. After being with Jesus for more than three years, this was the first time
the disciples worshiped Him in this manner, and even then some had their doubts.

Go, therefore, and make disciples of all nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit. Amazingly, yhe word baptizing is singular and in
the three-part name. This was to distinguish it from other baptisms that were commonly used in
Judaism. The early Church did precisely as Jesus commanded. Three well-known baptismal
interrogations have been preserved by the church fathers Justin Martyr (100-165), Irenaeus (130-
200), and Hippolytus of Rome (c. 215). The latter recorded the baptismal procedure as being a
three-fold immersion with a three-fold confession of faith. The questions and answers between
the new convert and the Church elder were as follows:

Pastor: Do you believe in God the Father Almighty?

Convert: I believe.

Pastor: Do you believe in Christ Jesus, the Son of God, Who was born of the Holy
Spirit and the Virgin Mary, Who was crucified in the days of Pontius Pilate,
and died, and rose the third day from the dead and ascended into the
heavens, and sat down at the right hand of the Father, and will come to judge
the living and the dead?

Convert: I believe.

Pastor: Do you believe in the Holy Spirit, in the Holy Church, and the resurrection
of the flesh?

Convert: I believe.

- A common baptismal interrogation
511

Jesus specifically made reference to the Trinity, which is also found in other passages.
512
For the

511. Martin, Worship in the Early Church. 61.

Jews, who for centuries believed in only a singular concept of God, the idea of a Trinity was
most challenging. While it took centuries for the church to develop a doctrine of the Trinity, the
Jerusalem church quickly developed this concept into the following hymn, which was sung in
many synagogue-churches (the first churches were converted synagogues).

Glory to the Father
Glory to the Son
And to you blessed Spirit
While all ages run.

Early Church Hymn
513

Unfortunately, these words could possibly be the saddest words in the gospels. The church has
often criticized the Jews for failing to proclaim the Word of God to the nations, but after nearly
two thousand years, not a single nation that has been discipled in the ways of the Lord.
Historically, the church has failed as miserably as did the first-century Jewish leadership.

Whoever believes and is baptized will be saved, but whoever does not believe will be
condemned. Heaven is a real place that God has prepared for all those who accept His Son,
Jesus. Likewise, there is a real hell for those who refuse the offer. The devil and his angels, the
beast, the false prophet, and all those persons whose names are not written in heavens Book of
Life will be confined to everlasting punishment in the lake of fire and brimstone. This is the
second death. Based upon various Scriptures, the Church has maintained this doctrine that after
physical death the soul continues to live in one of these two places.
514
It is the choice of each
individual to determine where he/she will spend eternity. The entire purpose of Jesus Christs
coming to earth was to teach the Kingdom of God, offer salvation to all people and bring those
who accepted the offer into heaven. The Great Commission (Mt. 28:18-20) is therefore the
fulfillment of the promise in Genesis 12:1-3, where God promised to bless all the people through
Jesus.

Now, the disciples would no longer be disciples, but apostles. As disciples they were under the
tutelage of Jesus, but as apostles they were sent out to tell others of the good news of Jesus. The

512. 1 Cor. 6:11; 12:4 ff.; 2 Cor. 1:21ff; 13:14; Gal. 3:11-14; 4:4ff; 1 Peter 1:2; Heb. 10:29.

514. For other references that pertain to heaven and hell, see Rev. 19:20, 20:10-15, 21:1-3; Mk. 16:16; Jn. 14:2-3; 1 Cor.
2:9.

word apostles was used by Herodotus to mean a personal envoy,
515
which is precisely what the
apostles of Jesus Christ were, the personal envoys of Jesus to spread the gospel.
516

18.02.02 Lk. 24:45-49; Acts 1:3-4a

PARTING INSTRUCTIONS

Lk.
45
Then He opened their minds to understand the Scriptures.
46
He also said to
them, This is what is written: The Messiah would suffer and rise from the dead the
third day,
47
and repentance for forgiveness of sins would be proclaimed in His name
to all the nations, beginning at Jerusalem.
48
You are witnesses of these things.
49
And look, I am sending you what My Father promised. As for you, stay in the city
until you are empowered from on high.

Acts.
3
After He had suffered, He also presented Himself alive to them by many
convincing proofs, appearing to them during 40 days and speaking about the
kingdom of God.
4a
While He was together with them, He commanded them not to
leave Jerusalem, but to wait for the Fathers promise.

Wait for the Fathers promise. It is interesting that Jesus did not tell them when the
promise would arrive. So they went to Jerusalem, and after a ten-days of prayer, the promised
gift of the Holy Spirit came upon them during the Festival of Weeks (Pentecost). Both Moses
and Josephus indicated the Festival was fifty days after Passover. The first century historian said,

When a week of weeks has passed over after this sacrifice (which weeks contain
forty and nine days) on the fiftieth day, which is Pentecost, but is called by the
Hebrews Asartha.

517
(cf. Lev. 23:15-16)

The eight Festival of Passover
518
was at the beginning of the harvest season when barley was

515. Polybius, The Histories of Polybius 1.21; 5.38

516. Shepherd, Apostle. 1:171.
517. Parenthesis by Whiston.

harvested. The Feast of Weeks ended the harvest season with the gathering of the wheat. At the
Feast of Weeks the First-Fruits were offered to the Lord and it was at that time when the Holy
Spirit came upon 120 disciples who were in the upper room, in an event that to be known as
Pentecost. The Festival of Weeks commemorated the time when the Mosaic Law was written on
tablets of stone. The Mosaic Law was an incomplete and partial revelation of God. However, on
Pentecost the Holy Spirit came to write the perfect law of liberty and life in the hearts of men.

18.02.02.A. MEDALLION COMMEMORATES THE DAY OF
PENTECOST. The only medallion known to honor the Holy Spirit on the Day of
Pentecost (Papal Bull of Our Lady of Zion). The medallion was minted by a small
mediaeval monastic order in the 12
th
century. Photo: J. Boudet.

518. The term refers to the Festivals of Passover, Unleavened Bread, and First Fruit. See also Levitical Feasts as
Prophetic Reflections of Jesus in Appendix 5.

18.02.02.B. THE DAY OF PENTECOST AS DEPICTED IN THE RABULA
CODEX OF 586. One of the earliest surviving representations of the Day of
Pentecost is from the Rabula Codex of 586. The Virgin Mary is in the center with
the apostles around her. A dove above her, representing the Holy Spirit, descends
and cloven tongues like as of fire are above everyone.

18.02.03 Acts 1:6-11

JESUS ASCENDS

Acts.
6
So when they had come together, they asked Him, Lord, are You restoring
the kingdom to Israel at this time?

7
He said to them, It is not for you to know times or periods that the Father has set
by His own authority.
8
But you will receive power when the Holy Spirit has come on
you, and you will be My witnesses in Jerusalem, in all Judea and Samaria, and to
the ends of the earth.
9
After He had said this, He was taken up as they were watching, and a cloud took
Him out of their sight.
10
While He was going, they were gazing into heaven, and
suddenly two men in white clothes stood by them.
11
They said, Men of Galilee, why
do you stand looking up into heaven? This Jesus, who has been taken from you into
heaven, will come in the same way that you have seen Him going into heaven.

Jesus and His disciples went to a high point on the Mount of Olives, where they had a brief
discussion. His most important thoughts pertained to their future ministry, the coming Holy
Spirit in a dynamic form, their faithfulness during persecutions, etc. He then lifted His hands and
blessed them. They had seen this blessing many times before in the temple, when the high priest
would come out, stretch forth his hands, and bless the people. Soon Jesus, the Ultimate High
Priest, would did likewise and then ascend to His Father in heaven.

Lord, are You restoring the kingdom to Israel at this time? This may be one of the most
stunnig questions in the Bible. After all they had experienced, they still didnt quite get it
they still misunderstood the purpose of His coming and sacrifice. They still believed Jesus would
destroy the Roman Empire and establish a kingdom of international power and significance.
That was obviously not the goal of Jesus at this time, but it will occur when He returns for a
thousand-year reign. It must be noted that the country was known as Judaea, not Israel. The
people were known as the people of Israel, meaning Jacob. Another way of saying this statement
would be Are you at this time going to restore the Kingdom of David? Obviously that land was
not known as David.

Within three decades of the crucifixion the gospel of Jesus Christ and His Kingdom of God was
preached in every major city in the Roman Empire. By the time the temple was destroyed the
Kingdom of God message of salvation to all nations was well under way to fulfillment.
Persecution could not quench the movement; rather, it only fanned the flames of Christianity.
No Roman or demon could stop the plan of God.

It is not for you to know times or periods. Acts 1:6-7 and Luke 17:22ff both agree that
anticipation of the future is not to be the focus of life. Rather, believers are to do the will of God.
In His divine wisdom and knowledge, Jesus predicted events that will happen, but these were
stated to underscore the fact that He is very much aware of mankinds plight and is in control of

all events. Equally important is that Jesus did not deny the restoration of kingdom to Israel; that
prophecy is waiting to be fulfilled.
A cloud took Him out of their sight. This was most certainly not an ordinary rain cloud, but
the Shekinah glory of God.
519
The word Shekinah or Shechinah means that which dwells.
520
It
was the same cloud of divine glory that led the Israelites as they wandered through the desert,
appearing as a cloud during the day and as a pillar of fire at night. It was the same cloud that
appeared to the shepherds, and later at the Transfiguration. It was God the Father to whom Jesus
ascended. It also confirmed that the Father was greatly pleased with the work and ministry of
Jesus, hiding Him in His love.

At this point the ministry of Jesus changes radically. All too often it is assumed the ministry of
Jesus was completed, but not so. Since the day of Ascension, He has been continually before the
throne of God the Father, serving as the Mediator God and man, for He was both God and man.
Because He functions in this role, as well as through His words and work on earth, believers
have a direct link with the Father, which is available only through Jesus (2 Tim. 2:5-6).

The life of Jesus is one of continued ministry for His saints. He stands before the throne of God,
interceding for His believers who have been accused of various sins by the evil one. For nearly
two thousand years this has been in His ministry. He also has been preparing a place for His
saints to live with Him in heaven. He is also waiting for His Father to tell Him to return to earth,
where He will meet His saints in the air. From there He will take the saints to a great messianic
banquet. This will be followed by a thousand year reign on the earth in which believers will
participate with him. At the end of this reign, the devil, his angels, and all those who rejected the
call of Christ will be thrown into eternal hell (literally, the hell of fire)
521
forever. Those who
believed in Jesus and kept their faith in Him, will live forever in heavenly glory with the One
who is the Creator. The essence of the Gospel is that Jesus, His birth, life, and death and victory
over death, His ministry, His teaching, His miracles, Jesus is the divine act, the fulfillment of
Gods redemptive purpose, the incarnation of the Kingdom of God. This is the greatest love
story ever told.

Closing thoughts by the second century Church father, Justin Martyr:

What sober-minded man, then, will not acknowledge that we are not atheists,
worshiping as we do the Maker of this universe, and declaring, as we have been

519. The Shekinah Glory appeared four times in the first century: 1) to the shepherds (Lk. 2:8-9), 2) at His baptism (Mt.
3:16), 3) at the transfiguration (Mt. 17:5) and, 4) at His ascension (Acts 1:9).



taught, that He has no need of streams of blood and libations and incense; whom we
praise to the utmost of our power by the exercise of prayer and thanksgiving for all
things wherewith we are supplied, as we have been taught that the only honor that is
worthy of Him is not to consume by fire what He has brought into being for our
sustenance, but to use it for ourselves and those who need, and with gratitude to
Him to offer thanks by invocations and hymns for our creation and for all the
means of health, and for the various qualities of the different kinds of things, and
for the changes of the seasons; and to present before Him petitions of our existing
again in incorruption through faith in Him. Our teacher of these things is Jesus
Christ, who also was born for this purpose, and was crucified under Pontius Pilate,
procurator of Judea, in the times of Tiberius Caesar; and that we may reasonably
worship Him, having learned that He is the Son of the true God Himself, and
holding Him in the second place, and the prophetic Spirit in the third, we will prove.
For they proclaim our madness to consist in this, that we give to a crucified man a
place second to the unchangeable and eternal God, the Creator of all; for they do
not discern the mystery that is herein, to which, as we make it plain to you, we pray
you to give heed.

Justin Martyr, First Apology 13
522

This Jesus will come in the same way that you have seen Him going into heaven. Jesus
lived His life as an orthodox Jew, something modern Christians can hardly imagine. He
ministered as a Jewish rabbi, was crucified, arose, and continued to minister as a Jewish rabbi for
forty days until His ascension. When He returns, He will do so in dynamic power and glory, and
as a Jewish rabbi.

This promise of His return led the first century Church to pray a short prayer in the Aramaic:
Maranatha meaning Our Lord come. It was included in Pauls first letter to the Corinthians
(16:22) and a similar prayer was used by John when he closed his book with Come, Lord Jesus
(Rev. 22:20).
523

There are two documents from the early Church fathers that reflect upon the place from which

522. Elwell and Yarbrough, Readings from the First-Century World. 126. The title of Pontius Pilate was always thought to be
procurator because some early church fathers referred to him with that title.. However, an inscription was discovered in
Caesarea that has his title as Prefectus Judaea. See 16.01.06.B.

Jesus ascended. Bishop Eusebius of Caesarea in the year 312 said this.

The feet of the Lord stood on the Mount of Olives at the cave shown there. There he
prayed and revealed to his disciples the secrets of the end of the world and ascended
there to heaven from the top of the Mount of Olives.

Eusebius, Demonstrations of the Gospel 6:18

A few years later, Emperor Constantine gave instructions for the Eleona Church, also known as
the Church of the Disciples, to be constructed over a cave on the Mount of Olives where Jesus
and the disciples met. It was one of three basilicas, the other two being the Church of the Holy
Sepulcher and the Church of the Nativity. Construction began in 326 and was finished in 333.
Concerning the Eleona Church, the bishop and historian wrote,

The emperors mother ordered a holy church to be built on the top of the entire hill,
and there a prayer house in honor of the Redeemer, who stayed there and where, as
it is handed down by a credible report, he, in that same grotto, let his disciples into
the unfathomable secrets.

Eusebius, Life of Constantine 3:43

The Pilgrim of Bordeaux (A.D. 333) and Dame Egeria (384) both celebrated liturgy there.
524
It
has been destroyed and rebuilt several times, and today it is known as the Convent of Carmelite
Nuns. However, another site claims to hold the rock from which Jesus ascended. It is but a small
prayer house that was converted into a mosque (see below).
525

524. Pixner, With Jesus in Jerusalem. 60, 69.
525. Avi-Yonah and Kraeling, Our Living Bible. 303.

18.02.03.A. THE MOSQUE OF THE ASCENSION. The traditional place from which
Jesus ascended was once a church, but is now a mosque. The small building was
constructed in 187 by Pomenia and reconstructed by Constantine in the year 326. It was
transformed into a mosque in 1187 by Salah Ed Din because Muslims consider Jesus to
be one of their prophets. Impressions on the stone inside are said to be the footprints of
Christ.
526

18.02.04 Acts 1:12-14 Jerusalem

DISCIPLES RETURN JOYFULLY

Acts.
12
Then they returned to Jerusalem from the mount called the Mount of Olives,
which is near Jerusalema Sabbath days journey away.
13
When they arrived, they
went to the room upstairs where they were staying:

526. Mackowski, Jerusalem City of Jesus. 30; Tsafrir, Yoram. Ancient Churches in the Holy Land. 19:5, 39.

Peter, John,
James, Andrew,
Philip, Thomas,
Bartholomew, Matthew,
James the son of Alphaeus,
Simon the Zealot,
and Judas the son of James.
14
All these were continually united in prayer, along with the women, including
Mary the mother of Jesus, and His brothers.

A Sabbath days journey. See Glossary.

18.02.05 Acts 1:15-26

MATTHIAS CHOSEN AS JUDAS REPLACEMENT

15
During these days Peter stood up among the brothersthe number of people who
were together was about 120and said:
16
Brothers, the Scripture had to be
fulfilled that the Holy Spirit through the mouth of David spoke in advance about
Judas, who became a guide to those who arrested Jesus.
17
For he was one of our
number and was allotted a share in this ministry.
18
Now this man acquired a field
with his unrighteous wages. He fell headfirst and burst open in the middle, and all
his insides spilled out.
19
This became known to all the residents of Jerusalem, so
that in their own the Law that field is called Hakeldama (that is, Field of Blood).
20
For it is written in the Book of Psalms:

Let his dwelling become desolate;

let no one live in it (Ps. 69:25);
and
Let someone else take his position(Ps.109:8)
.
21
Therefore, from among the men who have accompanied us during the whole time
the Lord Jesus went in and out among us
22
beginning from the baptism of John
until the day He was taken up from usfrom among these, it is necessary that one
become a witness with us of His resurrection.
23
So they proposed two: Joseph, called Barsabbas, who was also known as Justus,
and Matthias.
24
Then they prayed, You, Lord, know the hearts of all; show which
of these two You have chosen
25
to take the place in this apostolic service that Judas
left to go to his own place.
26
Then they cast lots for them, and the lot fell to
Matthias. So he was numbered with the 11 apostles.

According to tradition, Matthias was selected because he was one who had followed the entire
ministry of Jesus and, therefore, was familiar with all His teachings. He was also one of the
original 72 missionaries sent out by Jesus.

18.02.06 Mk. 16:20; Jn. 20:30-31; 21:25

THE DISCIPLES PREACHED AND PERFORMED MIRACLES

Mk.
20
And they went out and preached everywhere, the Lord working with them
and confirming the word by the accompanying signs.

Jn.
30
Jesus performed many other signs in the presence of His disciples that are not
written in this book.
31
But these are written so that you may believe Jesus is the
Messiah, the Son of God, and by believing you may have life in His name.

24
This is the disciple who testifies to these things and who wrote them down. We
know that his testimony is true.
25
And there are also many other things that Jesus

did, which, if they were written one by one, I suppose not even the world itself could
contain the books that would be written.

His testimony is true. When the New Testament writers used terms such as testimony or
bore witness or I have seen and testify, these are statements of legal terminology. These
statements were common in Roman, Greek, and Jewish cultures whereby the author placed
himself under an oath concerning the truthfulness of the statement made.
527

I suppose not even the world itself could contain the books that would be written. The
ministry of Jesus was so profound, that it was impossible to record all of the events. Scholars
have estimated that all the events written in the gospels comprise less than 100 days of His life.
Therefore, it is not surprising that references to Jesus, or what He said and did, may not be found
elsewhere in the New Testament. For example, a summation of a teaching of Jesus in 1
Thessalonians 4:15 begins with According to the Lords own word.... Yet no reference to this
quotation is found anywhere in Scripture. In another example, a rare quotation of Jesus is found
in Acts 20:35 and 1 Clement 46:7 where He said, It is more blessed to give than to receive.

Yet hardly a century after Jesus, a number of teachers had deliberatly changed the true gospel.
Jesus and the apostles had warned that false teachers would come and deceive many (Mt. 24:4;
Acts 20:29). Likewise, modern students of the word should not be deceived by so-called ancient
writings. One of the challenges of this study has been to continually discern truth from
elaborations and embellishments by various individuals throughout history.

The gospel writers wrote primarily of historic events, while the Apostle Paul wrote of historic
events along with their implications and the many infallible proofs of the resurrected Christ
Jesus. Note the following from one of his letters:

12
Now if Christ is proclaimed as raised from the dead, how can some of you say,
There is no resurrection of the dead?
13
But if there is no resurrection of the dead,
then Christ has not been raised;
14
and if Christ has not been raised, then our
proclamation is without foundation, and so is your faith.
15
In addition, we are found
to be false witnesses about God, because we have testified about God that He raised
up Christwhom He did not raise up if in fact the dead are not raised.
16
For if the
dead are not raised, Christ has not been raised.
17
And if Christ has not been raised,

527. Bookman, When God Wore Sandals. CD Trac 5.

your faith is worthless; you are still in your sins.
18
Therefore, those who have fallen
asleep in Christ have also perished.
19
If we have put our hope in Christ for this life
only, we should be pitied more than anyone.


A final Judgment Day is coming for every person; no one can escape it. Those who accepted
Christ will enter heavens eternal gates and those who denied Him will have eternal death.

The message of Jesus Christ spread like wildfire across the Roman Empire to both the Gentiles
and Jews. While the Oral Tradition was an accurate transmission within Judaism, it was not so
for those of the Gentile heritage who did not have an oral cultural tradition. The message of the
gospel was spread accurately by Jews and within a few short decades the New Testament books
were written. Note the similarities in 1 Corinthians, written by the Apostle Paul and Acts,
written by Luke.

(Paul) 1 Cor. 15:1-4 (Luke) Acts 2:23-33

Death of Jesus (v. 3) Crucifixion (v. 23)
Burial of Jesus (v. 4) (v. 31)
Resurrection (v. 4) (v. 32)
Eyewitnesses (v. 5 ff.) (v. 33)

Congregations that believed in Jesus as their Messiah continued to read the Torah and the
Prophets during worship services in their local synagogues. The Jerusalem believers met daily in
their homes for communion and the words of Jesus were studied, as were the Scriptures of the
Hebrew Bible. The church leadership consisted entirely of Jews, under the direction of James,
the half-brother of Jesus.

It is believed that these leaders continued to meet in the traditional upper room, where the
disciples had their last supper with Jesus. Supposedly, the upper room survived both the
destructions in A.D. 70 and the Second Revolt in A.D. 132-135, although not all ancient sources
agree on this point. Note these interesting words by the 4
th
century church father Piphanius, who
wrote of a small church that survived Hadrians destruction of Jerusalem.

Hadrian found the city completely leveled to the ground and Gods temple treaded
down, except for a few houses and the church of God, which was quite small. To it
the disciples returned after the Saviors ascension from the Mount of Olives. They
went up to the Upper room, for it had been built there - that is, in the part of the city

called Zion, which part was exempted from destruction, as also were some of the
dwellings around Zion and seven synagogues, the only ones which existed in Zion,
like monks cells. One of these survived until the time of Bishop Maximos and King
Constantine. It was like a tent in a vineyard, to quote the Scripture.

Piphanius, De Mensurie et Ponderibus 14
528

By the mid-second century, Justin Martyr recorded that the Scripture was read along with the
Memoirs of the Apostles. Those memoirs collected and became known as the New
Testament.
529

18.02.06.Q1. What is the enigma of King Abgarus?

It is a well-accepted fact that Jesus did not leave any written documents and that no one of His
era wrote to or of Him. But is that really true? Or has history accepted an assumption to the
point that it has become truth? There is one ancient account many scholars believe is a legend,
while a few others believe it is historically accurate. It was written by Edessan Christians in the
third century and referred to by some church fathers (see below). Therefore, due to the fact that
three centuries have passed since the time of Jesus, some accuracy may have been compromised,
but should not be totally discredited for that reason.
530

Eusebius (260-339?), a highly respected father and historian of the early church, wrote of a
communication between Jesus and Abgarus V (4 BC - A.D. 50), king of Edessa, a city known
today as Urfa in southeast Turkey. According to the story, when Abgarus was seriously ill, he
heard that Jesus was performing healing miracles in Judaea, but also heard that the religious
leaders were plotting to take His life. This news may have come from one of the disciples of

528. Mackowski, Jerusalem City of Jesus. 143, 259-60; Baldi, Enchiridion Locorum Sanctorum. 733, 478.
529. Martin, Worship in the Early Church. 69; Justin Martyr, First Apology Internet Archive 67.
530. Atiya, A History of Eastern Christianity. 242-247.

Thomas, a young evangelist named Addai, who is credited for being the first to bring the gospel
to the city.531 Therefore, the king wrote a letter to Jesus and requested that He come to Edessa
to be safe and to heal him.
532

Jesus supposedly responded by a letter, indicating that He could not come, but would send one of
His disciples. A short time later He was crucified and, after His resurrection and ascension,
Thomas sent Thaddeus to minister to the king.
533

One of the controversies of history has been whether the alleged writings between Jesus and
King Abgarus are real or fictitious. Most evangelicals would be quick to dismiss the suggestion
of such a communication, simply because the idea of Jesus or one of His disciples writing
anything, other than Scripture, is foreign to their thinking. Of particular interest are these words
by Eusebius:

Abgarus, therefore, who reigned over the nations beyond the Euphrates with great
glory and who had been wasted away with a disease, both dreadful and incurable by
human means, when he heard the name of Jesus frequently mentioned and his
miracles unanimously attested by all, sent a suppliant message to him by a letter
carrier entreating a deliverance from his disease. But though Jesus did not yield to
his call at that time, he nevertheless condescended to write him a private letter and
to send one of his disciples to heal his disorder, at the same time promising salvation
to him and all his relatives.

It was not long, indeed, before the promise was fulfilled. After the resurrection,
however, and Jesus return to the heavens, Thomas, one of the twelve disciples, by a
divine impulse sent Thaddeus, who was also one of the seventy disciples, to Edessa
as a herald and evangelists of the doctrines of Christ. And by his agency all the
promises of our Savior were fulfilled. Of this, also, we have evidence in a written
answer taken from the public records of the city of Edessa, then under the
government of the king. In the public registers there, which embrace the ancient
history and the transactions of Abgarus, these circumstances respecting him are
found still preserved down to this present day. There is nothing, however, like

531. The Acts of Mar Mari the Apostle. 4. Most scholars believe The Acts was written in the six or seventh century, which is
so distant from the life of Jesus that it is nearly useless. It is included herein, however, because it appears to agree with
earlier traditions. Whether the account of King Abgarus / Abgar is real or a legend may never be known. This writer
believes it could be a real historical possibility.

532. Long, The Shrouds Earlier History. Part 1. Bible and Spade. 49.

533. Neusner and Green, Dictionary of Judaism. 5; Lindsay The Life and Teachings of Christ. 3:134.

hearing the epistles themselves taken by us from the archives and the style of it as
we have literally translated it from the Syriac the Law:

In response, King Abgarus sent Ananias, a courier, to Jesus with this letter:

Abgarus, Prince of Edessa, sends greeting to Jesus the excellent savior, who has
appeared in the borders of Jerusalem. I have heard the reports respecting you and
your cures, as performed by you without medicines and without the use of herbs.
For as it is said you cause the blind to see again, the lame to walk, and you clean the
lepers and you cast out impure spirits and demons, and you heal those that are
tormented by long disease, and you raise the dead. And hearing of all these things I
conclude in my mind one of two things: either you are God and having descended
from heaven do these things or else doing them, you are the son of God. Therefore,
now I have written and besought you to visit me, and heal the disease with which I
am afflicted. I have also heard, that the Jews murmur against you, and are plotting
to injure you; I have both a very small but noble state which is sufficient for us
both.

This epistle he wrote while yet somewhat enlightened by the rays of divine truth. It
is, also, worth the time to learn the epistle sent to him from Jesus by the same
bearer, which, though very brief, is yet very nervous, written in the following style:

Eusebius continues his narrative with the response by Jesus to King Abgarus that was carried by
courier Ananias.

Blessed are you, O Abgarus, who, without seeing [you] have believed in me. For it
is written concerning me, that they who have seen me will not believe, that they who
have not seen may believe and live. But in regard to what you have written, that I
should come to you, it is necessary that I should fulfill all things here for which I
have been sent. And after I have been received up, I will send to you a certain one
of my disciples that he may heal your affliction and give life to you and those who
are with you.

To these letters there was, also, added in the Syriac the Law: After the ascension of
Jesus, Judas, who was also called Thomas, sent him Thaddeus, the apostle, who was
one of the seventy; who when he came, remained at the house of Tobias, the son of
Tobias. When the report was circulated concerning his arrival, and he became
publically known by the miracles which he performed, it was communicated to
Abgarus that an apostle of Jesus had come as he written. Thaddeus, therefore,

began in the power of God to heal every kind of disease and infirmity; so that all
were amazed. But when Abgarus heard the great deeds and miracles which he
performed, and how he healed men in the name and power of Jesus Christ, he began
to suspect that this was the very person concerning whom Jesus had written, saying,
after I have been received up again, I will send to you one of my disciples who will
heal your affliction.

Eusebius, Church History 1.10.1-12

One of the reasons the manuscript is considered fraudulent is that there are serious differences,
such as names, between some ancient copies. According to the Doctrine of Addai (written
about A.D. 400), after the Ascension, the apostle Judas (obviously not Iscariot) sent Addaeus
(same as Addai and a corruption of Thaddaeus) to the Edessa to preach the gospel and heal the
king.
534
Previously, Addai supposedly lived in the home of a Jew by the name of Tobias who
won him to the Christian faith. Centuries later a scribe recorded in the Syriac Edessa
Chronicle that the emperor (A.D. 411) ordered a convent to be built upon a synagogue
site. There is not agreement among scholars on this anti-Semitic report, because the local bishop
of the time was friendly to the Jews.
535
In addition, not all scholars agree on the historical
accuracy of this supposed communication between Jesus and King Abgarus, citing the lack of
historical foundation.
536

Furthermore, some of the activities described in the Doctrine appear to be almost of the nature of
a New Testament Apocrypha book and, hence, it has been discarded by most scholars. However,
there is some historic evidence that might suggest this to have been an actual historical event.

At this writing, this author believes the document is fraudulent. However, he is open to the
possibility that someday there may be additional evidence discovered to give credibility to this
account. Nonetheless, two inscriptions were discovered that attest to the communication as a
historical event. One was uncovered in Philippi
537
and another in Ankara (modern Enguruz,
Turkey),
538
but both were found damaged. The stone inscription from Ankara, dating between

534. Neusner and Green, Dictionary of Judaism. 5, 13.
536. Edessa Schaff-Herzog Encyclopedia of Religious Knowledge, 2:693.
537. Reference to the two Philippi inscriptions was reported by Horsley, New Documents Illustrating Early Christianity.
4:266.
538. Ankara Encyclopedia Judaica. CD ROM 1977.

the late 4
th
century and the year 609, reads as follows:

...his own garment and...he received everlasting enjoyment...forever. And similarly
James was eager to offer...city of (the) God Christ and received from him a blessing
and bread from heaven... I ...with the holy angels forever. And similarly Abgar...of
Edessa by means of a letter sent word to the holy city of the God Christ...

Inscription from Ankara
539

As the story goes, when the king recovered, the entire city converted to Christianity. However,
some scholars believe Edessa became Christianized in the second century when Marcion, who
was eventually proclaimed to be a heretic, brought Christianity to the city around the year 150,
long after Jesus.

18.02.06.A. A THIRD CENTURY MOSAIC DEPICTS EDESSEAN KING ABGAR
UPON A FUNERARY COUCH. Few scholars in the West give any credibility to the

539. Due to the fact that the stone was broken, the entire message is unknown. For further study, see Horsley, New
Documents Illustrating Early Christianity. 2:203-05. See also 3:164 that makes reference to Harvard Theological Review 23 (1930)
299-302 and Harvard Theological Review 24 (1931) 61-65.

legend of King Abgar. However, in some areas of the Middle East some are convinced
the account is historically accurate.

Video Insert >
18.02.06.V Dr. Petra Heldt discusses whether the account of King Abgarus is legend or a
historic fact.

Unit 18

Chapter 03
Closing Comments

18.03.00.A. SUMMARY OF THE BIBLE by Hans Holbin. This picture shows the
themes such as Creation and Moses of the Old Testament on the left, and the plan of
salvation and the sacrifice of Jesus on the right. The tree in the center has dead branches
on the left depicting the Old Testament era, whereas the right side of the New Testament
era is healthy and strong. This reflects typical theology of the 16
th
century Europe.

Closing Comments

Jesus never intended to be the founder of a new religious faith. He came to redeem His people
from the curse of sin that always leads to death. The authenticity of His life was realized by the
fulfillment of hundreds of Old Testament prophecies. The hope of the Jewish people was now
reality (Acts 2:16; 3:18, 24; 10:43). He became exalted as Lord, not by His death, but by His
resurrection from death (Acts 2:33-36; 3:13; 4:11). He was aware, however, because of the
Jewish rejection of the fulfillment of the Old Testament, a new faith would be developed. To
those who placed their faith and hope in Him, Jesus gave the Holy Spirit as a Comforter and His

Presence (Acts 2:17-22, 32, 44). He shall return as reigning judge and Savior (Acts 3:20 ff.;
10:42; 17:31), but in the meantime there is a daily appeal to lost souls to come to repentance and
to live godly lives, filled with His Presence in the form of the Holy Spirit (Acts 2:38; 3:19;
10:43).

Unfortunately, church history is riddled with countless accounts of those who failed to follow the
divine directives of Jesus and His apostles. Yet, buried between these pages of history, is
occasional evidence of believers who did live holy lives that gave testimony of being true
Christians in their villages and communities. For example, in the ancient city of Hebron Jews
and Christians were buried in the same cemetery until the 6
th
century. This indicates, clearly,
that the Jews did not consider the Christians outside of the Jewish faith, as in other parts of the
world. These believers saw Jesus as a fulfillment of their Bible, not a replacement of it.

Jesus always spoke with compassion to those who came to Him to hear, to learn, or to be healed.
He spoke of Scripture as revelation that was self-authenticating, rather than a legal code to be
feared or used as a weapon. His words to his opponents were frequently sarcastic and
condemning. He never overloaded his audience with philosophy, theology, or excessive words.
In fact, He trusted His followers, such as the Apostle Paul, to put together his ideas, theology,
ethics and guidelines for the believer and the church.

The word pictures and the compassion Jesus had speak volumes. His longest sermon, the
Sermon on the Mount, can be delivered in about fifteen minutes. His longest monolog (Lk. 15)
can be dramatically delivered in ten minutes. His sermons crossed all social lines of his world.
He conveyed the Kingdom of God through pictures of daily life. In some manner, all of His
listeners understood they had missed the mark and that the Grace of God was available for them.
This is especially noteworthy in Luke 15.

One of the problems encountered with this study was where to delineate the limits of research.
The teaching techniques are different from the figures of speech, which were eventually written
in various literary forms. This delineation is hardly distinctive and, is therefore, subjective for
every student.

The primary objective of Jesus was to bring the Kingdom of God to humanity. He underscored
the words of the Old Testament prophets. He brought salvation and healing to an oppressed
people and taught them to live in covenant with God. As such, he used the objects of daily life to
convey the
deep and merciful truths of God.

18.02.00.B. COIN WITH THE IMAGE OF CHRISTOS. A rare, sixth
century lead seal depicting Jesus, was recently discovered in excavations by the
Antiquities Authority in the Old City of Tiberius. The other side of the seal has a
cross with an abbreviation of the name "Christos."
540

According to the report in Ynet News, this is the first time a seal with the image of Jesus has been
discovered in excavations in Tiberius, the only site in Israel where coins have been found. A
number of similar seals have been found in Caesarea, the ancient capital of the province.
Professor Yizhar Hirschfeld of the Hebrew University, who was in charge of the dig, notes that
the seal shows an important church official. The church here was stronger than we thought. This
also shows that Judaism and Christianity met here and lived together in harmony, he says.

2932. Hacohen, David and Teresa Neumann. Seal with Image of Jesus found in Tiberias.
www.breakingchristiannews.com Retrieved December 2, 2005.

One Solitary Life

He was born in an obscure village, the child of a peasant woman. He grew up in another obscure
village, where He worked in a carpentry shop until He was thirty.

Then for three years He was an itinerant preacher. He never had a family or owned a home. He
never set foot inside a big city. He never traveled two hundred miles from the place where He
was born. He never wrote a book or held an office. He did none of the things that usually
accompany greatness.

While He was still a young man, the tide of popular opinion turned against Him. His friends
deserted Him. He was turned over to His enemies and went through the mockery of a trial. He
was nailed to a cross between two thieves. While He was dying, His executioners gambled for
the only piece of property He had, His coat. When He was dead, He was taken down and laid in
a borrowed grave.

Nineteen centuries have come and gone, and today He is the central figure for much of the
human race. All the armies that ever marched, and all the navies that ever sailed, and all the
parlits that ever sat, and all the kings that ever reigned, put together, have not affected the life of
man upon this earth as powerfully as this One Solitary Life.

- Anonymous

Video Insert >
18.03.01.V Closing comments by Dr. Bill Heinrich.

Unit 19 Appendices

19.00.00.A THE TRIUMPH OF CHRIST by Gustav Dore. 1868.

Appendix 1:
Terms Of Service Of The Annas Family Temple Priests And Roman Rulers

The terms of high priest service for Annas, Caiaphas, and the five sons of Annas:
Annas ben Seth (615)
Eleazar ben Ananus (1617)
Joseph ben Caiaphas (1836), who had married the daughter of Annas (John 18:13)
Jonathan ben Ananus (3637 and 44)
Theophilus ben Ananus (3741)
Matthias ben Ananus (43)
Ananus ben Ananus (63)

Note, in the years 42 and 44 through 62 the high priesthood was held by a Sadducee outside
of the House of Annas. The Romans placed and removed high priests as they desired and
often in rapid succession. Between the years 37 B.C. when Herod the Great began to rule,
and A.D. 67, which was the last appointment before the destruction of the Temple, there
were at least 28 high priests.
541
The fact that Pilate never appointed a high priest to run the
temple clearly suggests that he and Caiaphas enjoyed and on-going working arrangement and
possible friendship. Both men enjoyed all the pleasures of the Greek culture.

First Century Roman Emperors, Procurators, and Rulers over the Holy Land
542

Emperors Procurators Rulers (Kings, Tetrarchs, Ethnarchs)

Augustus, Coponius Herod the Great, King of the Jews (Judea, Galilee,
Perea), Samaria, and Idumea
27 B.C. A.D. 14 9-6 B.C.??
543
Commissioned by Roman Senate 40 B.C.
Luke 2:1 A.D. 6-10 Ruled 37-4 B.C.
544


542. See also Zondervans New International Version Archaeological Study Bible. 2005. 1628.

543. The B.C. era of rulership by Coponius is subject to debate. See 03.06.16, 04.05.04

544. Herod the Great was given rulership of the Holy Land in 40 B.C., but had to fight the Parthians and Jewish
freedom fighters for three years before the Roman Senate gave him the title of King of the Jews in 37 B.C. See
03.05.20 through 03.05.25.

Mt. 2:1-19; Lk. 1:5

Ambivius Archelaus, Ethnarch of Judea, Samaria, and
10-13 Samaria.
545

4 B.C. A.D.34
Lk. 3:1

Annius Gratu
13-15

Tiberus Valerius Gratus Herod Philip, Tetrarch of Iturea, Trachonitus,
14-37 15-26 Gaulanitis, Auranitis, and Batanea
Lk. 3:1 4 B.C. A.D. 34
Lk. 3:1

Pontius Pilate
546

26-36
Lk. 3:1; 23:1

Caligula Marcellus Herod Antipas, Tetrarch of Galilee and Perea
37-41 36-38 4 B.C. A.D. 39
Mk. 6:14-29; Lk. 3:1, 13:31-35, 23:7-12

Marullus
38-41

Claudius Herod Agrippa, King of the Jews (Judea, Galilee,
41-54 Perea), Samaria, and Idumea
Acts 11:28, 18:2, 23:26 37-44
547

545. Sometimes Archelaus is referred to as a tetrarch, meaning a ruler of the fourth, even though he received about twice
as much land as each of his two brothers. See Vincent, Word Studies in the New Testament. 1:82.

546. Traditional scholarship has taught that Pilate was authorized by Rome to be the official procurator cum potestate,
meaning he had full rights in civil, criminal, and military jurisdictions. However, in 1961 scholars discovered that this was
an error, and that his proper title as Prefect or Prefectus Judaea (see 16.01.06.B). It has been suggested that
beginning from the time of Emperor Claudius (reigned 41-54), the title of the ruler of Judaea was procurator. Josephus
and Tacitus who decades later wrote of Pilate used that title rather than his real one praefectus, in Latin. Webb, The
Roman Examination and Crucifixion of Jesus. 726.

Acts 12:1-24

Cuspius Fadus
44-46

Tiberius Alexander
46-48

Ventidus Cumanus
48-52

Nero M. Antonius Felix Herod Agrippa II Tetrarch of Chaics and the
54-68
548
52-59 northern territory.
Acts 23:26-24:27 Acts 25:13-26:32

Porcius Festus
59-61
Acts 25

Albinus
61-65

Galba Gessius Florus
68 65-70

Otho
69

Viteilus
69

Vespasian Vettulenus Cerialis
69-79
549
70-72
Titus Lucilius Bassus
79-81 72-75

547. King Agrippa first ruled a limited area, did not acquire complete territory until 41.
548. Most scholars believe that Peter and Paul died during the reign of Nero.

549. Vespasian was emperor who sent his son Titus, to crush the Second Jewish Revolt (66-73) that led to the
destruction of Jerusalem and the Second Temple in 70.

Domitian M. Salvienus
81-96 75-86

Flavius Silva
86

Pompeius Longinus
86

Nerva
96-98

Trajan
98-117

Appendix 2:
The Life Of Joseph As A Prophetic Picture Of Jesus

Joseph was beloved of his father
Jesus was loved of His Father

Joseph was sent to his brothers
Jesus was sent to His brothers

Josephs brothers refused to receive him, as did the brothers (fellow Jews) of Jesus
The fellow Jews (brothers) of Jesus refused to receive Him.

Joseph was sold by his brothers
Jesus was sold by Judas, His brother.

Joseph was unjustly accused and condemned
Jesus was unjustly accused and condemned
.
Joseph was buried in prison.
Jesus was buried in the Tomb of Joseph of Aramathea.

Joseph was resurrected from the prison and exalted to sit at the right side of the Pharaoh
Jesus was resurrected and exalted to sit at the right side of the Father.

Joseph was placed on the throne and became the dispenser of bread to the starving people
Jesus is on the right side of His Fathers throne and is the Bread of Life

Joseph received a Gentile bride
Jesus will receive a Gentile bride, the church.

After Joseph received his bride his brothers suffered famine and came to him for relief.
When Jesus receives His bride (the church at the time of rapture) the Jews will come to
Him during the time of Jacobs trouble, also known as the Great Tribulation for
relief.

Joseph recognized his brothers the first time he saw them, but they did not recognize him.
Jesus recognized His brothers the first time He came but they did not recognize Him.

Joseph made himself known to his brothers when they came the second time.
Jesus will be recognized by the Jews when He comes the second time.

After Joseph revealed himself to his brothers they left to proclaim that he was alive and
the savior of the world.
When Jesus reveals Himself to His brothers they will proclaim Him to be the Savior
of the world.

Joseph then established his brothers and their families in the land of Goshen.
Jesus re-established the Jews in the land of Israel.

Appendix 3:
The Life Of Moses As A Prophetic Picture Of Jesus

The lives of Moses and Jesus have many unique parallels. God, in His foreknowledge, planned
these that the covenant people would recognize the true Messianic deliverer.
550
Some did but
many refused to believe. Below are several of an approximate one hundred-twenty parallels.

Moses was born in a foreign land (Egypt) under Egyptian tyranny
Jesus left heaven, was born in a foreign land under Roman tyranny.

Moses was born at a time when Jewish boys were killed in an effort to eliminate a
possible deliverer (Ex. 2:16-22).
Jesus was born at a time when Jewish boys were killed in an effort to eliminate the
Messianic deliverer.

Moses left Egypt but returned to lead his people out political freedom (Hosea 11:1).
Jesus was taken to Egypt, returned to Israel to lead His people to spiritual freedom
(Mt. 2:15).

Moses was a willing substitute for the sins of his people (Ex. 32:31).
Jesus was the perfect substitute for the sins of all people (Lk. 23:34; Mt. 27:46).

Moses was a mediator for his people (Ex. 34:8-9).
Jesus is our advocate before the Father.

Moses took his tent (living quarter, not tabernacle) out of the Israelite camp and set up
away from everyone else (Ex. 33:1-7).
Jesus left the land of the Jews and went among the Gentile nations.

Moses went up Mt. Sinai to be with God for 40 days (Ex. 34:4-6)
Jesus ascended into heaven 40 days after His resurrection.

Moses gave the law, but the people made a golden calf and worshiped it, resulting in
divine judgment that included the killing of 3,000 people

Jesus put the law in the hearts of people, they worshiped Him, resulting in the divine

550. See also Mills and Michael. Messiah and His Hebrew Alphabet. 99-101.

blessing wherein 3,000 people were saved and baptized (symbolic of death and new life).

As was stated previously, Moses performed miracles as signs of judgement
551
to authenticate his
message and Jesus performed miracles to authenticate His message (Acts 2:22). His were not
signs of judgment, but miracles of healing, deliverance, love, and compassion. While the
ultimate destiny of Moses was to lead the Israelites out of Egyptian bondage, the ultimate destiny
of Jesus was to die on the cross for the sins (bondage) of humanity. As Moses led the children of
Israel in their Exodus out of Egyptian bondage, likewise Jesus would lead anyone who would
believe and follow Him out of the bondage of sin and into the Kingdom of God (cf. Isa. 40:3-5).

551. Signs such as a hand becoming leprous and then restored to it healthy condition; a sea divided that was the escape
for the Israelites but drowned the Egyptian army; Aarons rod becoming a snake and devouring the Egyptian snake
(Aarons God destroyed the Egyptian gods).

Appendix 4:
The Ten Commandments Confirmed by Jesus.
552

The Laws of Moses that transcend both Testaments and understanding the purpose of the divine
Law brings to light the essence of the love God has for His supreme creation.

1. The Law provides instruction on how to honor God through service, worship, and
obedience (Ps. 19:7-9; Acts 18:13-14).

2. The Law provides instruction on the development of healthy relationships in the
family and community (Lev. 19:18; Gal. 5:14, 6:2).

3. The Law gives direction to attain happiness and prosperity (Jos. 1:8; Ps. 1:1-3; Lk.
12:32)

4. The Law is a line of demarcation to identify the deeds of man as good or evil toward
God and his fellow man. It is also the guidance system toward sound doctrine (1 Tim.
1:8-10; 2 Tim. 2:5, 1; 1 Cor. 6:1-12, 3:13; Rom. 2:12; Rev. 20:12-13).

5. The Law exposes our guilt of sin, its depth and therefore points all men to Christ Jesus
(Gal. 3:21-24; Rom. 3:19-20, 4:15, 7:7-8). Hence, it is called holy, just, and good.
(Rom. 7:12).

6. The Law reveals the holy, just, and perfect nature of God which is the universal
standard of mankind. When this standard is understood and realized the meaning of
Christ is manifest. (Rom. 2:17-18, 7:12; 2 Pet. 1:4). Humanity is weak and imperfect, but
this could only be recognized with the Law as the standard.

7. The Law accomplished its function through faith. Hence, it is called the law of faith
(Rom. 3:27, 31).

8. The Law is written in the heart of every believer by the Holy Spirit (Rom. 7:6-25).

Those who promote replacement theology have difficulty explaining why God would replace
such a demonstration of love. More amazing is the fact that Jesus fulfilled this Law, and

552. Adapted from Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 44-45.

therefore we have a better covenant with God. The words of the Apostle Paul concerning the
Law must be understood within the cultural context, namely understanding to whom he was
writing. This brings clarity to his letter (1 Cor. 3:6) that says the Law kills then elsewhere he
told believers to observe it (1 Cor. 7:18). The curse of the Law falls upon those who violate it
(Gal. 3:10, 13) but through Christ Jesus we can come to Him and plead for forgiveness and the
curse of the Law is removed. The Law is not removed, the curse is gone. Phrases such as
under the law and works of the law were used by Paul writing to Gentile congregations who
were attempting to observe Jewish laws as if they had to first become Jewish in order to become
Christian.
553

The Words of Moses The Words of Jesus

Ex. 20:3 You shall have no other gods before
me.
Mt. 4:10 Worship the Lord your God and serve
Him only.

Ex. 20:4 You shall not make for yourself an
idol.

Lk. 16:13 No servant can serve two masters.
Ex. 20:7 You shall not misuse the name of
the Lord your God.

Mt. 5:34 Do not swear at all.
Ex. 20:8 Remember the Sabbath day by
keeping it holy.
Mk. 2:27, 28 The Sabbath was made for man,
not man for the Sabbath. So the Son of Man is
Lord even of the Sabbath.

Ex. 20:12 Honor your father and your mother. Mt. 10:37 Anyone who loves his father or
mother more than me is not worthy of me.

Ex. 20:13 You shall not murder. Mt. 5:22 Anyone who is angry with his brother
will be subject to judgment.


Ex. 20:14 You shall not commit adultery. Mt. 5:28 Anyone who looks on a woman
lustfully has already committed adultery with
her in his heart.

Ex. 20:15 You shall not steal. Mt. 5:40 If anyone wants to sue you and take
your tunic, let him have your cloak as well.

Ex. 20:16 You shall not give false testimony. Mt. 12:36 Men will have to give an account on
the day of judgment for every careless word
they have spoken.

Ex. 20:17 You shall not covet. Lk. 12:15 Be on your guard against all kinds of
greed.

THE TEN COMMANDMENTS. The Ten Commandments as written by Moses and confirmed
by Jesus.

Appendix 5:
The Levitical Feasts As Prophetic Reflections Of Jesus
554

Scholars have long seen three aspects to the Jewish feasts that were timed on the agriculture
cycle. In a unique manner, they focus on Jesus and, in fact, most of the 26 miracles recorded in
the gospels occurred during the feast days. The three aspects are:

1. These are a historical remembrance of what God has done for Israel.

2. The feasts reflect what Christ has done and prophetically what He has yet to do. More
specifically, the prophecies of the spring feasts are fulfilled while the fall feasts are yet to
be fulfilled.

3. The meaning of the feasts have specific meaning and application to all believers today,
as explained below.
555

Jesus as an orthodox Jew observed all the feasts, as not to do so would have been a grave sin.
The seven feasts ordained by God were observed in three festive events. The Feast of Passover
(Lev. 23:4-5) was in the (first) month of Abib and also included the Feast of Unleavened Bread
(Lev. 23:6-8) and the Feast of First Fruit (Lev. 23:9-14). This was followed by the single Feast
of Weeks (Lev. 23:15-22) in Sivan the third month of the year. Then finally in Tishri, the seventh
month, came the Feast of Trumpets (Lev. 23:23-25), the Feast of Atonement (Lev. 23:26-32),
and the Feast of Tabernacles (Lev. 23:33-44). The first and last sets of three feasts each as
practiced were actually two major religious-festival events.
556

554. Barabas, Feasts. 6:690-92. An excellent resource for understanding how the Jewish festivals reflect the life of
Jesus and His message, see Victor Buksbazen, The Gospel in the Feasts of Israel. Bellmawr, NJ: Friends of Israel Gospel
Ministry, 2004. Another book is Bruce Scotts The Feasts of Israel also published by Friends of Israel Gospel Ministry.
Finally, another recommended source is Edward Chumneys fine book titled, The Seven Festivals of the Messiah.
Shippensburg, PA: Destiny Image, 1998.

555. Rosen and Rosen, Christ in the Passover. 10-13.
556. Brown, The Birth of the Messiah.39-41; New International Version Study Bible, 176-77 (cf. Lev. 23).

A purpose of Jesus was to fulfill the Feasts of Leviticus 23. The first four of these feasts have
been fulfilled, and are as follows:

Feast of Passover

Season:
Spring, representing a new beginning.

Historical Remembrance:
Celebrated the deliverance of the Israelites out of Egyptian slavery and death (Ex.
12:4 - 13:10) and was the beginning of a new year in the Jewish religious calendar
(Ex. 12:1-2). When Moses read the requirements of Passover to the Israelites, he
read to them the gospel of Jesus Christ as the feast brought deliverance of death
(Ex. 12:13; cf. Heb. 2:14).

Prophetic Nature:
The death of Christ brought deliverance of humanity out of the slavery of sin (Mt.
26:17-20; Mk. 14:12-26; Jn. 2:13; 11:55; 1 Cor. 5:7; Heb. 11:28).

Scripture and Event:
The Crucifixion of Jesus who gives eternal life, a new beginning for anyone who
commits himself to Christ Jesus (1 Peter 1:18-19). For the believer, Jesus is our
Passover (1 Cor. 5:7) and believers are a new creation in Him (2 Cor. 5:17).
Little wonder then that for the first three centuries the church observed Passover
with communion as Paul has instructed (1 Cor. 5:8). See also Ezekiel 12,
Leviticus 23:5; Zechariah 13:6, John 1:29.

Fulfilled:
Jesus fulfilled the meaning of this feast by the sacrifice of Himself as the Lamb of
God who died.

Feast of Unleavened Bread

Season:
Spring, the day after the Feast of Passover, representing a new life.

Time to remove all sin from ones life as signified by the removal of leaven

(symbolic of sin) from the home. This included the Wave Offering made in the
temple at sunrise on the first day after the Passover Sabbath (Lev. 23:10-12). The
end of the barley harvest and the beginning of the wheat harvest.

Prophetic Nature:
The blood of Jesus removes all sin from ones life.

Just as a kernel of wheat dies, is buried, and springs forth with life, so Jesus died,
was buried, and came forth to life. Believers are sanctified (1 Cor. 15:20-22) and
justified (2 Cor. 5:21). See also Ezekiel 12, Leviticus 23:6-8; John 6:51.

Fulfilled:
Jesus fulfilled the meaning of this feast at the Last Supper with the institution of
Communion.

Feast of First Fruit

Season:
Spring,

Historical Remberance:
The offering of the first fruits of the harvest was given at the temple,

Prophetic Nature:
Jesus was the First fruit that God sacrificed for the redemption of humanity and is
symbolic of new life in Christ.

Paul referred to Jesus as the first fruits from the dead in 1 Corinthians 15:20-23.
See also Leviticus 23:5, 9-14; Romans 8:23; Matthew 27:53.

Fulfilled:
Jesus fulfilled the meaning of this feast at the resurrection from the grave.
Ironically, that was when the high priest, Caiaphas, entered the temple with a
wave offering and proclaimed, Blessed is He who bring bread from the earth.
At that moment, Jesus, the Bread of Life, came forth from the earth.

Conclusion of the first three-part festival: The Kingdom of God preached by Jesus
began symbolically centuries earlier with three Jewish festivals. The death of
Jesus, the Lamb of God, was on Passover that coincided with the death of the
Passover lamb. He arose on the day of First-Fruits because He was the First-Fruits
of those who had fallen asleep (1 Cor. 15:20). Fifty days later the Holy Spirit was
poured out symbolic of the giving of the Law which was the purpose of the Feast
of Weeks.

Feast of Weeks (known by the church as Pentecost). A festival of joy and thankfulness for the
Lords blessing of the last bountiful harvest, which was wheat. (Deut. 16:9-12).

Season:
Spring, the end of the first harvest which was barley, the poor mans wheat.

Thanksgiving of the first harvest and the giving of the Law to Moses on Mount
Sinai. Feast of Harvest (Ex. 23:16); Feast of Weeks (Ex. 34:22; Deut. 16:10; 2
Ch.. 8:13) and The Day of the First-Fruits and a day of rest and holy
convocation (Num. 28:26; Ex. 23:16; 34:22).

Prophetic Nature:
The celebration of Jesus as the First Fruit. 1 Cor. 15:23. The outpouring of the
Holy Spirit, see Acts 2:1-4; 20:16; 1 Cor. 16:8. The end of the wheat harvest.

The baptism of the Holy Spirit (Acts 2:1-4)

Fulfilled:
Jesus fulfilled the meaning of this feast when the Holy Spirit came upon the 120
believers of the first Jerusalem church. As Moses received the Law on tablets of
stone, with thunder and wind, and flames of fire, so likewise the church received
the law of the Spirit, with the sound of a great wind and with tongues of flame.
(The interim of summer was the time to be working in the fields to insure a
bountiful the autumn harvest. Hence, Jesus said this was the time to look up at the
fields because they were white and ready for the harvest John 4:35.) Note,
however, that a harvest is associated with this festival and is known as the Feast
of Trumpets. Also, on this day 3,000 Jewish souls responded to Peters first
proclamation of the gospel (Acts 2:1-41). (cf. Mt. 9:37-38; Rev. 14:15-16)

The following three feasts are yet to be fulfilled to their ultimate purpose.

Feast of Trumpets

Season:
Early fall

Preparation for the Day of Atonement. Trumpets were blow from the temple to
call people to worship. The regathering of the Jews in Israel, (Lev. 23:23-25;
Num. 29:1-6).

Prophetic Nature:
This is believed to be in two parts, first the Jews are re-gathered in their ancient
land of Israel (Mt. 24:31) to prepare them for coming atonement with Christ.
Second and more significantly, the Feast of Trumpets is the heavenly trumpet call
when the church is raptured to be with Christ for the Marriage Banquet of the
Lamb.

The Jews are re-gathered to their homeland (Jer. 32:37); the rapture of the church
and the return of Christ to reign 1,000 years (1 Thess. 4:13-18; 1 Cor. 15:51-52).

Fulfilment?
This feast will probably be fulfilled when Jesus returns to meet His church in the
clouds and together, they will go to the Marriage Feast of the Lamb.

Day of Atonement.

Season:
Fall.

Also known today as Yom Kippur, it is the national day to seek repentance and
forgiveness from God (Lev.16; 23:26-32; Num.29:7-11; Zech. 12:9-10; 13:1;
Rom. 11:1-6, 25-26).

Prophetic Nature:
All those who have placed their faith and lives in Christ are atoned forever. All
Israel will believe and repent when they recognize Jesus as their Messiah. (Rom.
3:24-26; 11:26; Heb. 9:7; 10:3; 19-22).

Israel recognizes and accepts Christ, her Messiah (Heb. 9:28; Zech. 12:10, 13:1).

Fulfilment?
This feast will probably be fulfilled during the time when Jesus rules and reigns
upon
this earth.

Feast of Tabernacles (also known as Sukkot or the Feast of Booths). Ex. 23:16b; 34:22b; Lev.
23:33-36a; 39-43; Num. 29:12-34; Deut. 16:13-15; Zech. 14:16-19; Neh. 8:13-18.
A celebration of the gathered harvest at the end of the harvest season.

Season:
Late fall, final harvest.

At the time of Jesus the Jews live in temporary shelters (or booths) today for
seven days as remembrance of Gods goodness during the 40 years of desert
wanderings when God provided their every need. At that time God lived among
them as the tabernacled throughout the desert.

Prophetic Nature:
Rest and reunion with Jesus, Jn. 7:2, 37. The feast is symbolic of the coming
reign of Christ when He will live among His people and govern them for a
thousand years.

The saints will observe and celebrate the Feast of Tabernacles. (Zech. 14:16) and
will worship and serve Him.

Fulfilment?
Jesus was most likely born in Bethlehem during the feast, which celebrates God
among us. However it will be fulfilled during rule and reign of Jesus upon the
earth.

Conclusion of the second three-part festival. The Kingdom of God preached by Jesus ends
symbolically with three Jewish festivals that, prophetically, are yet to be fulfilled. First, Jesus
will return with a sound of the Trumpet (Mt. 24:30-31; 1 Cor. 15:51-52; 1 Thess 4:16). This is in
two parts: first the removal of the church known as the rapture, and second, the return of Jesus
to rule and reign for a thousand years. Then, as Zechariah said (13:1), when the Jews see their
Messiah they will be cleansed from all their sins. It is their coming Day of Atonement
Zechariah continued to say (14:16) that the survivors of the nations that attacked Jerusalem will
gather annually to celebrate the Feast of Tabernacles, the final ingathering of the harvest of souls
and the Lord will live in the midst of them.

The Jewish festivals are a type and shadow of Christ.
557

NIV Therefore, do not let anyone judge you by what you eat or drink, or with regard to a
religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the
things that were to come; the reality, however, is found in Christ.
Col. 2:16-17 NIV

NAS Therefore let no one act as your judge in regard to food or drink or in respect to a
festival or a new moon or a Sabbath day -- things which are a mere shadow of what is to
come; but the substance belongs to Christ.
Col. 2:16-17 NAS

It is grossly unfortunate that the church has for centuries taught that the Jewish festivals are dead
legalisms which the church celebrates religious events on pagan calendar days (i.e. Christmas)
and renamed other days (Resurrection Day became Easter [the Babylonian god Ishtar]). Pagan
deities were always associated with places and objects while the God of Abraham, Isaac and
Jacob has always been associated with people and Jesus.

Non - Levitical Feasts:

Feast of Dedication (also known as the Feast of Lights, or Hanukkah). God performed a miracle
of multiplication of oil for the temple lights at the close of the Maccabean Revolt
in the second century B.C. Jesus is the light of the world. Jn. 8:12

Purim (also known as the Feast of Lots). Esther 9:13-18. God set the Israelis free from a national

557. See type and shadow in Appendix 26.

execution. Jesus set us free from sin. Jn. 8:32, 36.

* * *
These seven feasts are not Jewish feasts, but belong to God (Lev. 23:2) and therefore are of
significant meaning to the church.

Sacred Civil Jewish & Modern
Sequence Sequence Month Special Days

1 7 Nisan (March-April) 14 Passover*
15 Unleavened Bread
21 Close of Passover

2 8 Ziv (April-May) 6 Feast of Pentecost. Seven weeks after the
Passover. Commemorate the
Anniversary of giving of the
Law on Mt. Sinai.

3 9 Sivan (May-June)

4 10 Tammuz (June-July)

5 11 Ab (July-August)

6 12 Elul (August-September)

7 1 Tishri (Sept.-Oct.) 1 & 2 The Feast of Trumpets or
New Moon.
Rosh Hashanah -The
beginning of the Civil
Calendar.
10 Day of Atonement
15-21 Feast of Tabernacles*

7
th
month on the religious calendar but the first month on the civil calendar. It was the end of the
harvest season and exactly six months after Passover, also an equinox. The Day of Atonement
has a striking resemblance to the 10
th
day of Abib when the Jews brought their sacrificial lamb
into their homes to be set apart and nurtured prior to the Passover sacrifice. It on this day that

Jesus entered His home of Jerusalem on a donkey.
558

Began on the 1
st
to the 15
th
?? The feast was on the 15
th
of Tishri on the autumnal equinox (day
and night each 12 hours)
8 2 Marchesvan (October-November)

9 3 Kislev (Nov.-Dec.) 25 Festival of Lights, also known as
Hanukkah

10 4 Tebeth (December-January)

11 5 Shebet (January-February)

12 6 Adar**(February-March) 14 The Feast of Purim

** A second Adar was added every three years to align the lunar calendar with the solar
calendar.
Individual explanations of each feast given on pages 690-92 in as 6:690-92

The three major feasts commemorated major events in the history of the Jews. For this reason
Jews were commanded to observe them to remember how God saved the lives of their
forefathers. For this same reason, Christians are not required to honor these feasts as they do not
have that same historical tradition. However, taking part of such feasts and understanding the
significance will bring understanding to Scriptures of both Testaments.

Passover = 1 day & feast of unleavened bread (7 days) = 8 days (Ezek. 45:21)

According to tradition in the Old Testament day of Pentecost, that commemorated when the Law
was given to Moses (Ex. 32:28), 3,000 were killed for their sins but when the Holy Spirit fell on
sinners 3,000 were saved (Acts 2:41).


1. Nisan 14 (April) Passover The Last Supper
2. Nisan 15 Feast of Unleavened Bread Jesus Crucifixion
3. Nisan 17 Fest of First Fruits Jesus Resurrection

4. Sivan 6 (May) Feast of Pentecost Day of Pentecost

5. Tishri 1 (Sept.) Feast of Trumpets
6. Tishri 10 Day of Atonement
7. Tishri 15 (Oct.) Feast of Tabernacles

19.05.00.A. THE CALENDAR OF JEWISH FESTIVALS. Jewish festivals
with their dates according to the Jewish religious calendar are shown with
significant reflections on Christianity. At this time, Jesus and His family and
neighbors celebrated Passover. Chart provided by International Mapping and Dan
Przywara.

ADD TIMES i.e. 9
th
hour = 3:00 pm

The Jewish people reckoned evening in two ways, the earlier and the later.
559

1. The earlier evening in the middle of the afternoon, or about 3:00 p.m.

2. The later evening began at sunset, or around 6:00 p.m.

The reference to evening in the crucifixion narrative is the earlier evening that spans from 3:00
pm to 6:00 pm.


Appendix 6:
Old Testament Sacrifices And Jesus

The sacrifices required in the Old Testament are no longer required because Jesus was the
fulfillment of those sacrifices, in that He was the ultimate sacrifice on our behalf. However, the
Apostle Paul told the Gentile believers in Corinth to observe the Feast of Passover in 1
Corinthians 5:7-8, which the church did until Constantine ended the practice in the early fourth
century.

Name Reference Elements Purpose

Old Testament
Burnt Lev 1; 6:8-13 Bull, ram, dove Voluntary act of
Offering 8:18-21; 16:24 or pigeon worship and expression of
devotion. Forgiveness of
unintentional sin
Jesus
Heb. 9:14 Jesus Volunteered to die
for us

Old Testament
Grain Lev. 2; 6:14-23 Grains, flour, oil Devotional worship to
Offering Incense, bread, salt God for His goodness
accompanied with burnt
and drink offerings
Jesus
Heb. 2:17-18 Jesus Because of His love for us, Jesus made
Atonement for our sin

Old Testament
Peace Lev. 3; 7:11-34 Any clean animal A voluntary act of worship
accompanied with a
communal meal
Jesus
Mt. 26:17-30 Jesus Communion
Old Testament
Offering Lev. 4:1-5:13 Young bull for the Required atonement for
for Sin 6:24-30; 8:14-17 high priest and unintentional sin.

Against 16:3-22 congregation. Confession of sin,
God Male goat for the leader. Forgiveness of sin.
Female lamb or goat Cleansing from
for common people defilement.
Pigeon or dove for the
poor. A tenth of an ephah
for the very poor.

Jesus
2 Cor. 5:21 Jesus He became sin for us.

Old Testament
Trespass Lev. 5:14-6:7 Ram or lamb Required atonement for
Against 7:1-6 Unintentional sin that
Another required restitution plus Man
20% fine.

Jesus

Red Heifer Red heifer

Jesus

Appendix 7:
Major Old Testament Prophecies Fulfilled By Jesus.
560

Alfred Edersheim, in his 1883 classic work, The Life and Times of Jesus the Messiah, identified
no less than 456 (75 in the Torah, 243 in the Prophets, and 138 in the Hagiographa, a/k/a Holy
Writings) messianic passages that were supported by some 558 references to rabbinic writings
concerning the Messiah.
561
While many of these passages are repetitive or somewhat obscure,
there are 109 prophecies that clearly point to Jesus as the Messiah. All of them were written
centuries before His birth.
562
Below is a partial listing

The Messiah would be born of a woman (as opposed to Adam who was created by God)
Gen. 3:15 Gal. 4:4; Lk. 2:7; Rev. 12:5

The Messiah would be a descendant of Abraham
Gen. 12:3 Mt. 1:1; Lk. 3:34; Acts 3:25

The Messiah would be a descendant of Isaac
Gen 17:19 Lk. 3:34; Mt. 1:2

The Messiah would be a descendant of Jacob
Num. 24:17 Mt. 1:2; Lk. 3:34

The Messiah would be from the tribe of Judah
Gen. 49:10 Lk. 3:33

The Messiah would be a descendant of Jesse (father of King David)
Isa. 11:10 Mt. 1:6; Lk. 3:32

The Messiah would be heir to the throne of King David
Isa. 9:6-7; 2 Sam. 7:13 Lk. 1:32; 3:31; Mt. 1:1,6

The Messiah was to be born in the village of Bethlehem
Micah 5:1-3 Mt. 2:1-6; Lk. 2:4-15; Jn. 7:42

560. See also Appendix 9; Adapted from House, Chronological and Background Charts of the New Testament. 98-100.

562. Edersheim, The Life and Times of Jesus the Messiah. 115.

God established the time for the birth of the Messiah
Dan. 9:24-25 Lk. 2:1-5

The Messiah was to be born of a virgin
Isa. 7:14; 9:6-7 Lk. 1:26-35; 27-11; Mt. 1:16,18, 21-
23

The massacre of infants
Jer. 31:14-15 Mt. 2:16-18

Royalty would bring gifts to the Messiah
Ps. 72:10-15; Isa 18:7 Mt. 2:1-2, 7-11

The Messiah would travel to Egypt
Hosea 11:1 Mt. 2:14-15

The Messiah would be announced by forerunner
Isa. 40:3; Mal. 3:1 Mt. 3:3; Lk. 3:4;7:24-27; Mk. 1:3; Jn. 1:23

The Messiah would be anointed by the Holy Spirit
Isa. 11:1-4; 61:1-3 Mt. 3:16-17; Lk. 3:21-22; 4:16-21; Jn. 3:34

The temptation of the Messiah
Deut. 8:3 Mt. 4:3-4

The Messiah would be heralded as the Son of God
Psalm 2:7 Mt. 3:17; 17:5; Mk. 9:7; Lk. 9:35

The Messiah would minister in the regions of Zebulun and Naphtali (Galilee)
Isa. 8:23-9:2 Mt. 4:13-17

The Messiah would be a prophet
Deut. 18:15 Jn. 1:45; 6:14; Acts 3:19-26

The Messiah would speak in parables
Psalm 8:2; 78:2-4 Mt. 13:34-35; 21:15

The Messiah would perform healing miracles
Isa. 35:5-6 Mt. 11:4-5

The Messiah would be compassionate to those who hurt
Isa. 61:1-4 Lk. 4:17-21

The ministry of the Messiah would not be understood
Isa. 6:9-10 Mt. 13:14-17

The Messiah would be zealous for, and cleanse the temple
Ps. 69:9-10; 119:139; Mal. 3:1 Mt. 21:12; Jn. 2:13-17

The Messiah would be obedient to God
Ps. 40:6-8 Jn. 17:4; Heb. 5:8; 10:5-8; Phil. 2:8

The Messiah would be perfect humanity
Ps. 45:2 Heb. 4:15; 1 Pet. 2:22

The Messiah would be innocent, yet hated
Ps. 69:5 Jn. 15:24-25

The Messiah would be rejected by His own people
Isa. 49:7; 53:3; Ps. 69:9 Jn. 1:11; 7:5; Lk. 11:53-54; 22:64-65; 23:18

The Messiah would be a priest in the same order as Melchizedek
Ps. 110:4 Heb. 5:5-6; 6:20; 7:15-17

The Messiah would ride triumphantly into Jerusalem upon the colt of a donkey
Zech. 9:9 Mt. 21:8-11; Mk. 11:7, 11; Lk.
19:35-37
Jn. 12:12-15

God established the precise day when the Messiah would ride into Jerusalem
Dan. 9:25 Jn. 12:12-13

The Messiah would be betrayed by a trusted friend
Ps. 41:10 Mt. 26:14-16; Mk. 14:10; Jn. 13:18

The Messiah would be betrayed for thirty pieces of silver
Zech. 11:12 Mt. 26:14-16; 27:3-10

The betrayal price would be used for buy a potters field
Zech. 11:13 Mt. 27:5-7

The Messiah would be abandoned by His friends and disciples
Ps. 38:11; Zech. 13:7 Mt. 26:31, 56; Lk. 23:49

The death of the Messiah was predicted
Zech. 13:7 Jn. 10:11-15

The Messiah would suffer false accusations
Ps. 35:11 Mt. 26:59-62; Mk. 14:57-62

The Messiah would be beaten and spit upon
Isa. 1:6; 50:6 Mt. 26:67; Mk. 14:65; Jn. 19:1-3

As a shepherd, the Messiah would be killed and His sheep scattered
Zech. 13:6-7 Mt. 26:31; Mk. 14:27

The Messiah would be surrounded by enemies
Ps. 41:5; 56:5; 102:8-10 Lk. 19:47-48; 22:1-2; Jn. 11:47-53; Acts 4:26-28

The Messiah would not confront His accusers, but was silent
Isa. 53:7, 9; Ps. 8:2; 38:13-15 Mt. 21:15-16; 27:14; Mk. 15:3-5; 1 Pet. 2:22-23

The Messiah would be a sacrifice for our sins and illnesses
Isa. 53:5-6, 12 Rom. 5:6, 8; 1 Cor. 15:3

The Messiah would be condemned as a criminal and executed
Dan. 9:26 Lk. 23:23-24; 1 Peter 3:18

The Messiah would be executed with sinners
Isa. 53:12 Mt. 27:38; Mk. 15:27-28; Lk. 22:37;
23:33

His garment would be won by a lottery
Ps. 22:18-19 Mk. 15:24; Lk. 23:34; Jn. 19:23-24

The Messiah would have His hands and feet pierced

Ps. 22:16-17; Zech. 13:6 Lk. 24:39; Jn. 20:27

The Messiah would be stared upon by onlookers
Ps. 22:18 Mt. 27:36; Lk. 23:35

The Messiah would be a stumbling head stone (cornerstone)
Ps. 118:22; Isa. 8:14; 28:16 Lk. 20:17-19; Acts 4:11; Eph. 2:20; 1 Pet. 2:7;
Rom. 9:32-33

The Messiah was a stranger among His own people
Ps. 69:8 Mt. 12:13-14; 26:3-5; Jn. 1:11

The Messiah would be scorned and mocked
Ps. 22:7-9 Mt. 27:39-43; Mk. 15:29-32

The Messiah would be given vinegar and gall to drink
Ps. 22:15; 69:21-22 Mt. 27:34; Jn. 19:28-30

The Messiah would be rejected by God
Ps. 22:1-2 Mt. 27:46

The Messiah would commit His Spirit to God
Ps. 31:5-6 Lk. 23:46

The Messiah would not suffer any broken bones
Ex. 12:43-46; Ps. 34:20-21 Jn. 19:32-36
Num. 9:12

The side of the Messiah would be pierced
Zech. 12:10 Jn. 19:34, 36-37

The Messiah would carry our sins to his death
Isa. 53:5, 12 2 Cor. 5:21

The Messiah has given us our salvation
Isa. 50:9 Jn. 3:18; 5:24; Rom. 8:1, 34

Upon the death of the Messiah, the sky darkened
Amos 8:9 Mt. 27:45

The Messiah would be buried among the wealthy
Isa. 53:9 Mt. 27:57-60

The Messiah descended into hell, but did not stay there
Ps. 16:8-10; 30:3; 41:10 Acts 2:27-31; 13:33-35; 1 Cor. 15:17-20;
Phil. 3:21

The Messiah would be resurrected to life
Ps. 16:10; 49:16 Mt. 28:9; Mk. 16:6; Lk. 24:36-39; Acts
2:25-27
1 Cor. 15:4-6

The Messiah would ascend to heaven and be seated with God
Ps. 110:1 Mk. 16:19; Acts 1:9; 2:34-35

Appendix 8:
The Two Natures Of Jesus
563

Jesus is God in human flesh. He is not half God and half man, but fully God and fully man. At
the incarnation He added to His divine nature the nature of man. Thus He has two natures: divine
and human; God and man at the same time. He is not merely a man who had God within Him
nor is He a man who manifested the God principle. He is God, second person of the Trinity.
The Son is the radiance of God's glory and the exact representation of His being, sustaining all
things by His powerful word (Heb.1:3). The two natures of Christ are not blended together, nor
are they combined into a new God-man nature. They are separate yet act as a unit a mysterious
union that theologicans call the Hypostatic Union. This is another mystery to be accepted by
faith as it is beyond human comprehension. Anything else is a false gospel. The chart below
further identifies the dual natures of Christ Jesus.
GOD
He is worshipped (Matt. 2:2,11; 14:33; 28:9)
He is prayed to (Acts 7:59; 1 Cor. 1:1-2)
He was called God (John 20:28; Heb. 1:8)
He was called Son of God (Mark 1:1)
He is sinless (1 Pet. 2:22; Heb. 4:15)
He knew all things (John 21:17)
He gives eternal life (John 10:28)
The fullness of deity dwells in Him (Col. 2:9)
MAN
He worshipped the Father (John 17)
He prayed to the Father (John 17:1)
He was called man (Mark 15:39; John 19:5)
He was called Son of Man (John 9:35-37)
He was tempted (Matt. 4:1)
He grew in wisdom (Luke 2:52)
He died (Rom. 5:8)
He has a body of flesh and bones (Luke 24:39)
One of the most common errors that non-Christian cults make is not understanding the two
natures of Christ. For example, the Jehovah's Witnesses focus on Jesus' humanity and ignore His
divinity. They believe that Jesus is the angel Michael, not Son of God. The Christian Scientists,
on the other hand, focus on the divine nature and ignore the human. Some messianic Jews
(Jewish people who accepted Jesus as their Messiah) likewise have difficulty accepting the

563. Compiled and written by Sandy Simpson. 1999. http://www.deceptioninthechurch.com/5doctrines.html. August
23, 2013; See also 04.01.03.Q1 Was/is Jesus God?

divine nature of Jesus. For a proper understanding of Jesus and, therefore, all other doctrines that
relate to Him, His two natures must be properly defined and understood. Below is a brief listing.

1. The Bible is about Jesus (Jn. 5:39).
2. The prophets prophesied about Him (Acts 10:43).
3. God the Father bore witness of Him (Jn. 5:37, 8:18).
4. The Holy Spirit bore witness of Him (Jn. 15:26).
5. The words and miracles Jesus spoke and performed bore witness of Him (Jn. 5:36,
10:25).
6. The multitudes bore witness of Him (Jn. 12:17).
7. Jesus personally bore witness of Himself (Jn. 14:6, 18:6).
8. Jesus is the mediator between God and man (1 Tim. 2:5)
9. Jesus is our advocate with the Father (1 Jn. 2:1); our Savior (Tit. 2:13); our Lord (Rom.
10:9-10).
10. Other references to His deity: Jn. 1:1,14; 5:18; 20:28; Rom. 9:5; Phil. 2:5-8; Tit. 2:13;
Heb. 1:6-8; and 2 Pet. 1:1.

See also 04.01.03.Q1 Was/is Jesus God?

Appendix 9:
The Hebraic Roots of Salvation Through Jesus

1. God has a great plan for you. He came to this earth that you could have live your life
abundantly. You have made known to me the path of life: you will fill me with your
presence (i.e. joy), with eternal pleasures at your right hand, (Ps. 16:11) and The Lord
has made everything for His purpose [His own pleasure] Proverbs 16:4. God desires
each of us to have fulfilled joy, overflowing, as can only be attained by and through Him.

2 God created us to be like him and challenges us to have an attitude toward that end. God
told Moses to tell His people: Be holy because I, the Lord your God, am holy (Lev.
19:2).

3. Yet from the time of Adam and Eve there has been sin upon the. There is not a
righteous man on earth who does what is right and never sins (Ecc. 7:20; cf. Ps. 53:3-4).

4. Sin has horrific consequences; it not only separates man from God during his stay
upon the earth, but separates him for the Divine for all eternity. The reward of payment of
sin has always been death (Rom. 6:23a). But your iniquities (your sins) have separated
you from your God (Isa. 59:2); Everyone will die for his own sin (Jer. 31:30) and the
soul that sins, it shall die (Ezek. 18:4). Our sins, or the breaking of the His Law and
attitudes of the heart, separate us from God for all eternity.

5. No person, regardless of how good he is, is righteous and pure before a holy God.
This does not negate the fact that there are people who are good and bad. Every person,
however, has some evil in him in light of the purity of God.

6. No matter what we try to do to come into the presence of God, including
repentance and confession of sin, that is not enough to come into the presence of His
Grace. All of our righteousness is as filthy rags (Isa. 64:5). It may seem unfair that
good moral people could be condemned, however, our souls are judged by God who
knows the condition of the heart, not by any mortal man. Man simply cannot redeem
himself (Ps. 49:8-9).

7. Yet God is loving and merciful and does not desire to see man become eternally
lost. His goal was to provide a life full of abundant joy. Restore to me the joy of your
salvation and grant me a willing spirit, to sustain me (Ps. 51:12). We must recognize
that our salvation and joy is only through God and call upon Him for mercy. Have
mercy on me, O God, according to your unfailing love; according to your great
compassion blot out my transgressions. Wash away all my iniquity and cleanse me from
my sin (Ps. 51:1-2; cf 86:13).

8. Since the reward or payment of sin always has been, and always will be the
shedding of blood (death), God provided a substitute for our death to pay for the sin.
Why did God tell Moses that an innocent loving animal needed to be sacrificed for sin?
First it would underscore the terribleness of sin and also point to the perfect sacrifice that
was yet to come. For the life of a creature is in the blood, and I have given it to you to
make atonement for yourselves on the altar; it is the blood that makes atonement for
ones life (Lev. 17:11). A sacrifice demonstrated three important characteristics of
God: His holiness because he hates all evil and sin; His justice because He cannot leave
sin go unpunished; and mercy because He is ready to pardon anyone who truly repents
and places his faith in Him.

9. It is only by the incredible gift of grace given by God that we can even think of
being saved through faith in Him (Eph. 2:8). And, since we have been justified through
faith, we have peace with God throughout Lord Jesus Christ (Rom. 5:1) which is why
nearly 4,000 years ago, Abram (later known as Abraham) believed the Lord, and he
credited it to him as righteousness (Gen. 15:6). Sin was removed from Abraham
because of his faith in the God Most High. However, this faith must take place with a
sacrificial act of death, which is why for centuries there were ceremonial lambs sacrificed
at the temple, For it is the blood that makes an atonement [covering] for the soul (Lev.
17:11).

10. God promised and delivered a Messiah who would bring salvation to the world
and healing to his people. Isaiah spoke of Him when he wrote, Surely he took up our
infirmities and carried our sorrows, yet we considered him stricken by God, smitten by
him, and afflicted. But he was pierced for our transgressions, he was crushed for our
iniquities; the punishment that brought us peace was upon him, and by his wounds we are
healed (Isa. 53: 4-5), and I will put my spirit in you and move you to follow my decrees
and be careful to keep my laws (Ezek. 36:27). Healing in its full definition includes
body, soul, and spirit. Salvation (and healing) is only through Jesus Christ, and this has

been the plan of God since the day of creation.

I will never understand the cost
of my sin nailed upon the cross.

We are all sinners
NT - As it is written, there is none righteous, no, not one. For all have sinned
and fall short of the glory of God.
Rom. 3:10, 23

OT - Jeremiah
The heart is deceitful above all things and desperately wicked; who can know it?
Jer. 17:9.

Solomon
There is not a just man on earth who does good and does not sin.
Eccl. 7:20

Good deeds cannot remove sin
NT - For by grace are you caved through faith and not that of yourselves, it is a gift of
God, not of works, lest anyone should boast. Eph. 2:8-9

OT - Isaiah
But we are all like an unclean thing, and all our righteousness are like filthy rags;
we all fade as a leaf, and our iniquities like the wind, have taken us away. Isa.
64:6

Sin separates us from God
NT - And anyone not found written in the Book of Life was cast into the lake of fire.
Rev. 20:15

The Lord know how to reserve the unjust under punishment for the day of
judgment 2 Pet. 2:9

OT - Isaiah
Your iniquities have separated you from your God; and your sins have hidden His
face from you, so that He will not hear. Isa. 59:2

Sin Brings death
NT - The wages of sin is death but the gift of God is eternal life through Jesus Christ
our Lord. Rom 6:23

Through one man sin entered the world and death through sin and thus death
spread to all men, because all have sinned. Rom. 5:12

OT - Ezekiel
The soul who sins shall die. Ezek. 18:20

Atonement requires blood sacrifice and repentance
NT Unless you repent you will all likewise perish. Lk. 13:3

You were not redeemed with corruptible thingsbut with the precious blood of
Jesus, as of a lamb without spot or blemish. 1 Pet. 1:18-19

OT - Ezekiel
Repent and turn from all your sins and transgressions. Ezek. 18:30

Moses (key point)
For the life of the flesh is in the blood and I have given it to you upon the altar to
make atonement (covering) for your souls; for it is the blood that makes
atonement for the soul. Lev. 17:11

God loves you
NT For God so loved the world that He gave His only begotten Son that whoever
believes in Him should not perish but have ever lasting life.
Jn. 3:16

OT - Jeremiah

I have loved you with an everlasting love; therefore with loving kindness I have
drawn you [back unto myself]. Jer. 31:3

Jesus the Messiah was punished for your sin
NT - But God demonstrated His love for us in that while we were yet sinners, Christ
died for us. Rom. 5:8

For He made Him who knew no sin to be sin for us, that we might become the
righteousness of God. 2 Cor. 5:21

OT - Isaiah
HE was wounded for our transgressions, He was bruised for our iniquities;
chastisement for our peace was upon Him and by his stripes we are healed The
Lord is laid on Him the iniquity of us all. He bore the sin of many and made
intercession for the transgressors. Isa. 53:5-6, 12

The Messiah came at the appointed time
NT - But when the fullness of time had come, God sent forth His Son, born of a
woman, born under the law, to redeem those who were under the law that we
might receive the adoption as sons. Gal. 4:4-5

OT - Daniel
And after sixty-two weeks Messiah shall be cut off, but not for Himself; and the
people of the prince who is to come [Rome] shall destroy the city [Jerusalem] and
the sanctuary [Temple]. Dan. 9:26

God can remove your sin
NT - The blood of Jesus Christ His Son cleanses us from all sin. 1 Jn. 1:7

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse
us from all unrighteousness 1 Jn. 1:9

OT - Isaiah
Come now and let us reason together, says the Lord, though your sins are like
scarlet, they shall be white as snow. I even I, am He who blots out your
transgressions for My own sake. Isa. 1:18; 43:25.

Jesus is alive

NT - He rose again on the third day according to the ScripturesHe was seen by over
five hundred brethren at once 1 Cor. 15:4,6.

But this Man, after He had offered one sacrifice for sins forever, sat down at the
right hand of God. Heb. 10:12

OT - Isaiah
Yet it pleased the Lord to bruise Him; He has put Him to grief. When you make
His soul an offering for sin, He shall see His see, He shall prolong His days and
the pleasure of the Lord shall prosper in His hand. Isa. 53:10

Salvation comes by faith
NT - If you confess with your mouth the Lord Jesus and believe in your heart that God
raised Him from the dead, you will be saved. For with the heart one believes unto
righteousness and with the mouth confession is made unto salvation. Rom. 10:9-
10

OT - Moses
And he [Abraham] believed in the Lord and He [the Lord] counted it to him for
righteousness. Gen. 15:6

David
Kiss the Son,Blessed are all those who put their trust in Him. Ps. 2:12

Responses to Basic Objections/Excuses

There is no God.
OT - David
The fool has said in his heart, There is no God. Ps. 14:1

The heavens declare the glory of God; and the firmament shows His handiwork.
Ps. 19:1

The wicked in his proud countenance does not seek God; God is in none of his
thoughts. Ps. 10:4

Its my life and I have my philosophy about life and death.

OT - Solomon
There is a way that seems right to a man, but its end is the way of death. Prov.
14:12

NT - Matthew
Enter by the narrow gate; for wide is the gate and broad is the way that leads to
destruction, and there are many who go in by it. Because narrow is the gate and
difficult is the way which leads to life, and there are few who find it. Mt. 7:13-14

I do not believe there is a heaven or hell.
NT - It is appointed for men to die once, but after this the judgment. Heb. 9:27

John
And I saw the dead, small and great, standing before God, and books were
opened. And the dead were judged according to their works. And anyone not
found written in the Book of Life was cast into the lake of fire. Rev. 20:12-13, 15

I know the theory of evolution is true.
OT - David
For You formed my inward parts; You covered me in my mothers womb. I will
praise You, for I am fearfully and wonderfully made. Ps. 139:13-14.

NT - Mark
And Jesus answered and said to them, from the beginning of creation, God
made them male and female. Mk. 10:5-6

All roads lead to Heaven.
NT - John
Jesus said unto him, I am the way the truth and the life. No one comes to the
Father except through Me. Jn. 14:6

He who believes in the Son has everlasting life; and he who does not believe the
Son shall not see life but the wrath of God abides on him.
Jn. 3:36

Im a good person. I havent done anything wrong.
OT - Solomon
There is not a just man on earth who does good and does not sin.
Eccl. 7:20

NT John
If we say that we have no sin, we deceive ourselves and the truth is not in us. 1 Jn.
1:8

Paul
For all have sinned and fall short of the glory of God. Rom. 3:23

Jesus was an excellent teacher and philosopher, but just a man.
NT - Paul
Therefore God also has highly exalted him [Jesus] and given Him the name which
is above every name, that at the name of Jesus every knee shall bow of those in
heaven, of those on earth, and of those under the earth and that every tongue
should confess that Jesus Christ is Lord to the glory of God the Father. Phil. 2:9-
11

I dont need to go to church.
NT - Not forsaking the assembling of ourselves together, as is the manner of some, but
exhorting one another and so much the more as you see the Day approaching.
Heb. 10:25

Appendix 10:
The Parables Of Jesus

See also the following 08.04.07.Q2 Why did Jesus teach with parables?

I. Didactic Parables
A. Nature and Development of the kingdom:
1. The Sower (Mt. 13:3-8; Mk. 4:4-8; Lk. 8:5-8)
2. The Tares (Mt. 13:24-30)
3. The Mustard Seed (Mt. 13:31-32; Mk. 4:3-32; Lk. 13:18-19)
4. The Leaven (Mt. 13:33; Lk. 13:20-21)
5. The Hidden Treasure (Mt. 13:44)
6. The pearl of Great Price (Mt. 13:45-46)
7. The Dragnet (Mt. 13:47-50)
8. The Blade, the Ear, and the Full Corn (Mk. 4:26-29)
B. Service and Rewards:
1. The Laborers in the Vineyard (Mt. 20:1-16)
2. The Talents (Mt. 25:14-30)
3. The Pounds (Lk. 19:11-27)
4. The Unprofitable Servants (Lk. 17:7-10)
C. Prayer:
1. The Friend at Midnight (Lk. 11:5-8)
2. The Unjust Judge (Lk. 18:1-8)
D. Love for Neighbor:
1. The Good Samaritan (Lk.10:30-37)
E.e Humility:
1. The Lowest Seat at the Feast (Lk. 14:7-11)
2. The Pharisee and the Publican (Lk. 18:9-14)

F. Worldly Wealth:
1. The Unjust Steward (Lk. 16:1-9)
2. The Rich Fool (Lk. 12:16-21)
3. The Great Supper (Lk. 14:15-24)

II, Evangelic Parables
A. Gods Love for the Lost:
1. The Lost Sheep (Mt. 18:12-14; Lk. 15:3-7)
2. The Lost Coin (Lk. 15:8-10)
3. The Lost Son (Lk. 15:11-32)
B. Gratitude of the Redeemed:
1. The Two Debtors (Lk. 7:41-43)

III. Prophetic and Judicial Parables
A. Watchfulness for Christs Return:
1. The Ten Virgins (Mt. 25:1-13)
2. The Faithful and Unfaithful Servants (Mt. 24:45-51; Lk. 12:42-48)
3. The Watchful Porter (Mk. 13:34-37)
B. Judgment on Israel and Within the Kingdom:
1. The Two Sons (Mt. 21:28-32)
2. The Wicked Husbandmen (Mt.21:33-34; Mk. 12:1-12; Lk. 20:9-18)
3. The Barren Fig Tree (Lk. 13:6-9)
4. The Marriage Feast of the Kings Son (Mt. 22:1-14)
5. The Unforgiving Servant (Mt. 18:23-25)

It should be noted that parables are not unique to the gospels, as these are also found in the Old
Testament. Examples are in Numbers 23:7, 18; Job 27:1; Isaiah 14:4 Micah 2:4; and Habakkuk
2:6.

Some parables were intended to be a set, such as the following trilogy.
1. The prodical son wastes his inheritance (his fathers possessions; Lk. 15:11-32).
2. The dishonest manager wasted his employers possessions (lk. 16:1-8).
3. The rich man wasted his own possessions (Lk. 16:9-13).

Jewish Sects NIV page 1476

Parables of Matthew 13
564

The Parables Kingdom Expectations
Unexpected Form

The Sower Messiah rules all
nations Individuals
respond to Gods
13:3-9, 18-23
Invitation

Wheat/tares Citizens rule the world
Citizens live among the
people
13:24-30, 37-43 with
Christ.

of the
world.

Mustard seed Kingdom begins in majestic
Kingdom begins in
13:31-32 glory
insignificance

Leaven The Kingdom
includes only Citizens
become increasingly
13:33 the righteous
righteous

Hidden treasure The kingdom is public, for
The kingdom is hidden and
for
13:44 everyone
Individual
purchase.

564. Richards, The Bible Readers Companion. 615.

Priceless pearl Kingdom brings valued
The kingdom requires
13:45-46 things
Abandoning earthly values

Dragnet Kingdom begins with
Kingdom ends with
separation
13:47-50 separation of unrighteous
of the unrighteous
Key verse: 13:11 faith enables understanding

Appendix 11:
The Mysteries Of Hebrew Poetry In The Gospels

The literary structure of five literary units in Mark 2:1 to 3:6 is a concentric or chiastic structure:
A, B, C, B, and A. The five units are: 2:1-12, 13-17, 18-22, 23-28, and 3:1-6.
565

Hebrew poetry is not like English poetry with rhyming words but consists of parallels in ideas
that either oppose or complement each other.
566
It resembles climbing Mount Zion on one side
and descending down on the opposite side. This writing style is known as a chiasm and is found
extensively throughout Scripture, although the examples below are from the gospels. The
purpose of chiasmatic pattern of thoughts is simply a memory tool since writing material was
scarce in ancient times.
567

Example 1

John 1:1-2
First idea In the beginning
Second idea was the Word,
Third idea and the Word
Main idea was with God,
Third idea and the Word was God.
Second idea He was with God
First idea in the beginning.

The poetic message of John, while either written or translated into Greek, maintains its Hebrew
style and parallelism. Poetry was not only created in writing, but was also a form of speech,
meaning that Jesus placed many of His words in poetic form as He spoke. This passage is one of
several that are in essence christological hymns. Such passages must have a self-contained
theme and be written in the original with a musical meter, as was typical of many NT passages
by the early church.
568
The key point is of course the repeating ideas that frame the focus on
God. Just as one would climb over Mount Zion so are patterned the ideas of this poetic
parallelism.

Example 2

565. Dewey, The Literary Structure of the Controversy Stories in Mark 2:1 3:6. 394-401.

566. Heschel, God in Search of Man. 341. See also Daniel J. Estes The Hermeneutics of Biblical Poetry. 413-430.
567. Emmet, Poetry. 1646.

568. Examples of other Christological hymns are the Nativity Hymns of Luke 1:46-55, 66-79; 2:14, 29-32. Other hymns
are Col. 1:15-20; 1 Tim. 3:16; Heb. 1:1-2; Rev. 4:11; 11:17-18; 4:7-5:3; and the Christ hymn of Phil. 2:6-11.

This chiasm consists of three pairs of opposite ideas.

John 1:3-5
Through him all things were made;
without him nothing was made that has been made.
In him was life,
and that life was the light of men.
The light shines in the darkness,
but the darkness has not understood it.

For more info on poetry see Packer & Tenney Manners & Customs

Kinds of Poetic parallelisms used in the Gospels:
569

Synonymous parallelism Mt. 7:7-8; Mk. 3:24-25
Antithetical parallelism Mt. 6:22-23; 7:17-18
Step parallelism Mt. 5:17; Mk. 9:37
Chiasmic parallelism Mt. 23:12; Mk. 8:35
Hyperbole Mt. 5:29-30, 38-42; 7:3-5
Puns Mt. 16:18; 23:24
Similes Lk. 13:34; 17:6
Metaphors Mt. 5:13; Mk. 8:15
Proverbs Mt. 26:52; Mk. 6:4
Riddles Mt. 11:11; Mk. 14:58
Paradox Mt. 23:27-28; Mk. 12:41-44
A fortiori Mt. 7:9-11; 10:25
Irony Mt. 16:2-3; Lk. 12:16-21
Counter questions Mk. 3:1-4; 11:27-33
Figurative actions Mk. 2:15-16; 3:14-19

Poetic Parallelism of Mark 6:31 8:30

569. Stein, D. Restoring the Jewishness. 124.

The gospel writers often recorded the poetic parallelism spoken by Jesus. Such parallelisms
were at times used in the composition of the gospel book itself. Below is a brief outline of the
chapters and verses with subjects that Mark used in his book. Notice the repeating themes.

6:31-44 Feeding the multitude
6:45-46 Crossing the sea
7:1-23 Conflict with the Pharisees

8:1-9 Feeding the multitude
8:10 Crossing the sea
8:11-13 Conflict with the Pharisees

7:24-30 Conversation about bread
7:31-36 Healing
7:37 Confession of faith

8:13-21 Conversation about bread
8:22-26 Healing
8:27-30 Confession of faith

CHART OF SAMPLE HEBRAIC POETIC PARALLELISMS from MARK. Poetic
parallelisms were a memory tool for the Jewish people. Even when they spoke in Greek
or another language, they always thought in Hebraic style.

Appendix 12:
Natural Expressions By Jesus Without Quotations

The phrase natural expression refers to the natural way people speak. Jesus made several
natural expressions from the Hebrew Bible without giving the intent of a quotation. His choice of
words was broader than a paraphrase, illustrating a concept with the intended sense preserved.
570

Below are several examples from about forty of His quotations:

Mt. 5:4 Those who mourn are blessed, for they will be comforted.
This is parallel to:
Isa. 61:2 He sent me to bind up the brokenhearted

Mt. 5:5 The gentle are blessed, for they will inherit the earth.
Ps. 37:11 But the meek will inherit the land and enjoy great peace.

Mt. 5:8 The pure in heart are blessed, for they will see God..
Ps. 24:4 He who has clean hands and a pure heart.
571

Mt. 5:34-35 But I tell you, dont take an oath at all: either by heaven, because it is Gods
throne;
35
or by the earth, because it is His footstool; or by Jerusalem, because
it is the city of the great King.
Isa. 66:1 Heaven is my throne and the earth is my footstool .

Mt. 7:7 Keep asking, and it will be given to you. Keep searching, and you will find.
Keep knocking, and the door will be opened to you.
I Ch. 28:9 If you seek Him, He will be found by you.

Appendix 13:
Examples to non-existent verses referred to by Jesus, and their explanations

570. Bullinger, Figures of Speech Used in the Bible. 784-85.
571. See also Jer. 17:9; Ps. 119:104; 32:1-5.

Why did Jesus refer to passages in the Bible that do not exist?
Critics have had a heyday with several phrases that seem, to the modern reader, to refer to
specific passages of Scripture that do not exist. Their conclusion is obvious the Bible is full of
errors, they say. However, Jesus did not always refer to specific quotations, but at times to the
general theme or message of the Scriptures. This was a common among the rabbis. Below are
some examples.

Because of this, the wisdom of God said. One of the difficulties in biblical studies pertains
to phrases like this one in Luke 11:49. It was referred to by Jesus but there are no clear
references to his quotation. Critics have highlighted such passages as proof of numerous errors in
the Bible. The appropriate response is found in the context of the Hebraic mindset.

With phrases like this one, Jesus spoke to Jews who understood the context of the conversation,
meaning they understood what Jesus was saying in the broad scope of Scripture and religious
training. Obviously if the context was not understood, those in His audience as well as the
Pharisees would have been quick to identify the error that has been touted by modern critics. A
partial list of other problematic passages is below:

Lk. 11:49 (Jesus speaking) Because of this, the wisdom of God said, I will send
them prophets and apostles, and some of them they will kill and
persecute.

(Where is the wisdom of God written?) This is not a reflection of Old
Testament Scripture, but prophetic. This statement may be God speaking
through Jesus or possibly a quotation from God knowing His prophets and
apostles will be killed and persecuted
.572

Mt. 26:24a (Jesus speaking) The Son of Man will go just as it is written about
Him. (Written where? Is this a reference to the suffering servant of Isaiah
53?)

Mt. 26:54, 56 (Jesus speaking)
54
How, then, would the Scriptures be fulfilled that
say it must happen this way?

572. See New International Version Study Bible footnote on Luke 11:49.

(Jesus speaking)
56
But all this has happened so that the prophetic
Scriptures would be fulfilled. Then all the disciples deserted Him and
ran away.
(What Scripture? Writings? Possibly Zechariah 13:7).

Mk. 9:13 (Jesus speaking) But I tell you that Elijah really has come, and they
did whatever they pleased to him, just as it is written about him.
(Written where?)

Elijah was a ninth century B.C. prophet who was known for his miracles,
his struggle against the prophets of Baal, his criticism of the king of Israel,
and as the eschatological forerunner of the coming Day of the Lord. The
prophet Malachi (late fifth century B.C.) said Elijah would come before
the great and dreadful day of the Lord (Mal. 4:5). Elijah is seen as a
type and shadow of John the Baptist because the Baptist constantly
warned his people of impending judgment. While John denied being
Elijah (Jn. 1:21) he did function in a similar role as one who heralded the
coming of the Messiah. The threats that Queen Jezebel pronounced upon
Elijah were fulfilled in the suffering John received under Herodias. Notice
that what was said about Elijah also happened to John the Baptist
.573

Lk. 21:22 (Jesus speaking) Because these are days of vengeance to fulfill all the
things that are written...
(Written where?
Possibly Isaiah 63:4; Jeremiah 5:29)

:38 (Jesus speaking) Whoever believes in me, as the Scriptures have said,
streams of living water will flow from within him. (Said where?
Possibly Isa. 12:3; Ezek. 47:1, Isa. 55:1)

573. See footnote of Mk. 9:13 in the New International Version Study Bible; Szikszai, Elijah the Prophet. 2:88-90;
DeVries, Elijah. 2:284.

Jn. 17:12 (Jesus speaking) While I was with them, I protected them and kept
them safe by that name you gave me. None has been lost except the
one doomed to destruction so that Scripture would be fulfilled. (What
Scripture? Possibly a Psalm.)

The Scripture source is unknown, yet 2 Thessalonians 2:3 sheds light upon
this, even though it was not written at this time. One may consider the
possibility that Jesus was referring to the general tenor and spirit of the
Scriptures, rather than a specific verse.

Appendix 14:
Numerical Values Of Hebrew Letters
574

574. Schneider, Numerology Hocus-Pocus or Truth? 18.

Example:

This method of communication was also used by the Apostle Paul in Revelation 13:17-18, where
he revealed the number that identified the coming beast, also known as the anti-Christ. That
number in the Greek alphabet, since it is believed that he wrote Revelations in Greek, is 666.

Caesar Nero = 666 (Rev. 13:17-18 reveals the number that identifies the beast, or antichrist,
with Greek letters.)

Note the spelling:
Kaisar Kof = 100, Samech = 60, Resh = 200
Neron Nun = 50, Resh = 200, Vav = 6, Sun soffit 50
Caesar Nero = 666
See Zondervan Pict. Ency. Of the Bible
or
Prophecy in the News Feb. 2003, p 19

UNIQUE HEBREW LETTERS. Like Roman numerals, the Hebrew alphabet
numeric values. When the number 153 is written, it reads, I am the Lord your
God as found in Isaiah 43:3.

Gematria is the ancient method of using Hebrew letters for numeric values. The following
information, that reveals four methods of doing gematria, was taken from a website,
www.inner.org.
575

Four Methods for Doing Gematria
Absolute value, (in Hebrew: mispar hechrachi) also known as Normative value:
Each letter is given the value of its accepted numerical equivalent alef (the first letter)
equals 1, beit (the second letter) equals 2, and so on. The tenth letter, yud is numerically
equivalent to 10, and successive letters equal 20, 30, 40, and so on. The letter kuf near the
end of the alphabet, equals 100; and the last letter, tav equals 400.
In this reckoning, the letters chaf sofiet (final chaf), mem sofiet, nun sofiet, pei sofiet, and
tzadik sofiet which are the "final forms" of the letters chaf, mem, nun, pei,and tzadik, used

575. http://www.inner.org/gematria/fourways.php. Retrieved September 4, 2012.

when these letters conclude a word, generally are given the same numerical equivalent of
the standard form of the letter. However, sometimes the final chaf is considered
equivalent to 500, the final mem to 600, etc. (see chart below).
Following that alternate form of reckoning, the Hebrew alphabet is a complete cycle. The
final tzadik equals 900 and thus, the alef equals both one and one thousand. Indeed, in
Hebrew the same spelling is used for the name of the letter alef, and elef, meaning "one
thousand."
Noting this phenomenon, Rabbi Avraham Abulafia interprets the verse (Deuteronomy
32:30): "How can one pursue one thousand!" to mean: One, the first number, follows
after one thousand in a complete and perfect cycle.
Ordinal value (in Hebrew: mispar siduri):
Each of the 22 letters is given an equivalent from one to twenty-two. For example, alef
equals 1, kaf equals 11, taf = 22. The final kaf equals 23, and final tzadik equal 27.
Reduced value (in Hebrew: mispar katan, modulus 9 in mathematical terminology):
Each letter is reduced to a figure of one digit. For example, in this reckoning, alef equals
1, yud equals 10, kuf equals 100) would all have a numerical value of 1; beit equals 2, kaf
equals 20, and reish equals 200 would all have a numerical value of 2, and so on. Thus,
the letters have only nine equivalents, rather than twenty-two.
In both the Ordinal and Reduced reckonings, the five letters whose form changes when
they conclude a word are generally equivalent to their value when they appear within a
word. However, they are sometimes given an independent value. For example, the ordinal
value of the final nun is at times considered 14, and is at times, 25. Similarly, its reduced
value is at times 5, and at other times, 7.
Integral Reduced Value (in Hebrew, mispar katan mispari):
In this fourth method, the total numerical value of a word is reduced to one digit. Should
the sum of these numbers exceed 9, the integer values of the total are repeatedly added to
each other to produce a single-digit figure. The same value will be arrived at regardless of
whether it is the absolute values, the ordinal values, or the reduced values that are being
counted.

Appendix 15:
Daniels Prophecy Of Seventy Sevens

The Purpose of Seventy Sevens:
576

Purpose: Destiny
1. To finish transgression
2. To make an end to sin
3. To make atonement for iniquity
4. To bring in everlasting righteousness
5. To seal up vision and prophecy (i.e. to fulfill it)
6. To anoint the most holy place

Chronology of Seventy Sevens:

There are four possible interpretations of Daniel 9:24-27 of which only two are possible
candidates.
The two interpretations that are discounted are

1. The was fulfilled prior to the time of Christ and

2. This passage is symbolic.

Therefore both are discounted. As to the other two interpretations, the irony is that one
culminates at the beginning of the ministry of Jesus and the other is at its closure. His life was
filled with numerous prophetic fulfillments. Yet there is one that would not be recognized for
another four decades. It is a prophetic word given by the prophet Daniel while in Babylon.
577

26
After those 62 weeks
the Messiah will be cut off

576. Richards, The Bible Readers Companion. 520-21.
577. See also 13.01.01.

and will have nothing.
The people of the coming prince
will destroy the city and the sanctuary.

Daniel 9:26a

The challenge is not whether there are 69 weeks, but rather, from which decree does the first
week begin. The key verse is Dan. 9:25b. There were at least three decrees to consider:

1. There is Cyrus decree for the Jews return in 538 B.C.

2. Artaxerxes Is decree to Ezra in 458 B.C.

3. Artaxerxes Is decree to Nehemiah in 444 B.C.

The decree to rebuild the temple by Cyrus which was interrupted and, therefore, King Artaxerxes
made another decree to restart the project in March-April, 445 B.C. (Neh. 2:1-8), and later still
another decree was made to complete the reconstruction of the city and streets. The question of
course is: from which decree does one begin counting. If counting begins with the date of the
Cyrus decree, then 69 weeks is said to be about the time of the birth of Jesus. If Artaxerxes first
decree date is used than the prophecy ends with the baptism of Jesus and finally the last decree
culminates when Jesus rode into Jerusalem on a donkey on Passover.
578
Most scholars favor the
Triumphal Entry, but disagree on the year.

69 sevens of years 70
th
Week
(360 days each = 173,880 days) (One week = 7 years)

445 B.C. A.D. 32 A future date
Decree to Rebuild Messiah Period of prophetic culmination;
Jerusalem Cut off a. Anti-Christ confirms covenant (Dan. 9:27)
(Neh. 1-2; Dan. 9:25) (Dan. 9:26) b. Abomination of desolation (Dan. 9:26)
c. Great Tribulation (Mt. 24:15-21)
d. Messiahs return (Dan. 2:34, 44-45; Zech.
14:1-5; Mt. 24:29-31)
Support for the Time Gap
1. It is characteristic of OT prophecy in general (e.g. Isa. 61; Lk. 4)
2. The prophecy of Dan. 9:26 strongly suggests this: after the sixty-two sevens, the

578. Payne, Encyclopedia of Biblical Prophecy. 384-85.

Anointed One will be cut off.
3. History: The people of the ruler will come (not the enemy prince himself) will
destroy the city and the sanctuary (Dan. 9:26). This happened in A.D. 70 when
the Roman general Titus destroyed Jerusalem and the temple.
4. Mt. 24 expects that the events of the seventieth week are yet to come.
Appendix 16:
Divisions Of The Day.

19.16.00.A. DIVISIONS OF THE DAY. The day cycle was divided into eight 3-hour segments
with the day beginning at sunset. The night was divided into four watches and the day into four
Within the diagram are the four watches of the night and twelve hours of the day. Courtesy of
International Mapping and Dan Przywara.

In this diagram, the nighttime is shown with four watches within the circle as well as the modern
time equivelant outside the circle. The daytime was also divided into four segments, but also had

12 hour divisions. Since since time measuring devices such as sundials and waterclocks were
rare, people generally referred only to the first, third, sixth, ninth, and twelfth hours. These times
were generally determined by looking at the sun since few people had sundials or waterclocks.

To complicate matters for the modern reader, the Jewish people reckoned evening in two
ways, the earlier and the later.
579
The earlier evening in the middle of the afternoon, or about
3:00 p.m. while the later evening began at sunset, or around 6:00 p.m., or the beginning of the
next day. That is why the reference to evening in the crucifixion narrative is the earlier
evening that spans from 3:00 pm to 6:00 pm.


Appendix 17:
The Noahide Commandments

The Noahide (also called Noachide Laws) Commandments were established in Genesis 9:4-7;
a set of moral and spiritual principles. While many pastors today may never have heard of the
term Noahide Commandments, there is an indirect reference to them in the book of Acts.
Luke stated in Acts 15:20, 28-29, that believers should abstain from sexual immorality, idiolatry,
strangled meat, and the spilling of blood (blood is a shorthand for murder). These are indicative
of the Noahide rules of life that Jews believed Gentiles needed to observe to inherit eternal life
with God. While only four of the commandments were given, it was obvious to the Jewish
audience that the entire list was the subject of discussion because mentioning three or four laws
pointed to the entire body of laws.

While these laws were prepared for all people, the Chosen People had additional restrictions and
observances required of them. But as to the Gentile people, by the Inter-Testamental Period the
Jews placed them into the following three categories:
580

1. The Ben Noah, meaning the Sons of Noah, who faithfully observed the Noahide Laws.
They were also known as Righteous Gentiles, God-fearers, and Proselytes of the
Gate. When the early church was getting established, the Jerusalem Council met (Acts
15) to determine if these Gentile converts had any further obligations beyond the Noahide
Laws, besides repentance and baptism, of course.

2. The Akkum was a non-Jew who did not observe the Noahide Laws.

3. The Ger Toshav, who were those persons who, under oath, stood before a Jewish
judge, stated they had two intentions:

a. To reside in Israel and, if permitted,

580. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 55-57.

b. Their intention to faithfully observe the seven Noahide Laws.

A Gentile man could be honored and respected as a Ben Noah without circumcision, but if he
wanted to become a full-pledged Jew, then the rather painful circumcision was required. For that
reason, it is generally accepted that many women and few men converted to Judaism.

These Commandments were created by Jews for Gentiles who desired to be in a right
relationship with God, but did not want to become Jewish in their faith. Ancient Gentiles who
observed these laws became known as the Righteous Gentiles, Proselytes of the Gate, and
God-fearers.
581
The list below was given to this writer by a Jewish evangelist in Jerusalem
in the summer of 1999.

What Does the Torah Say About the Non-Jew?

The Seven universal laws, known as the Seven Laws of the children of Noah, are a matter
of obedience to God. Their observance guarantees peace and goodwill among men
through universal faith. A person who fulfills the seven laws is considered among the
righteous and earns a share of the Eternal World to Come.
582

The Seven laws are general categories that include prohibitions against:

1. IDOLATRY - the worship of any created existence.

2. BLASPHEMY - speaking evil against God

3. MURDER

4. THEFT

5. ILLICIT SEXUAL RELATIONS

6. EATING THE LIMB OF A LIVING ANIMAL - eating of an animals flesh while the


582. Young, Paul the Jewish Theologian. 38, 48 n30. See also note 31 in reference to Jubilee 7:21.

animal is still alive.

7. FAILURE TO ESTABLISH COURTS OF LAW - that is, courts which uphold these
seven universal laws.

HONORING PARENTS and GIVING CHARITY area also included as part of this time-
honored observance of them.

God originally gave the seven laws to Adam, then after the Great Flood, God commanded them
to Noah and his descendants (which includes everybody, even you). When God repeated the
seven laws to Moses at Mount Sinai, the Jewish people became charged with the duty to teaching
them to the rest of the nations of the world.

During the times when the Holy Temple stood in Jerusalem, members of the non-Jewish nations
who observed the seven laws were permitted to dwell in the land of Israel, enter the Holy
Temple, and offer sacrifices on the altar of God.

Although the seven laws appear to be quite simple, their fulfillment is dependent on many of the
most profound principles of faith. Some of these are:

1. God created the universe from absolute nothingness and sustains everything at every
instant.

2. God is personally involved with each creatures life, and God knows and desires what
is best for each creature.

3. God is the Absolute Master of all forces, good as well as evil. Evil is brought forth by
God for man to reject and thereby earn reward.

4 God grants the individual free will to obey or transgress His commandments and metes
out reward and punishment according tot he persons deeds.

5. God personally accepts everyones repentance and through repentance anyone can
attain a sinless state of being.
God answers our prayers, and it is fitting to pray to God alone for our needs and thank
Him for His great kindness.

Source: OHR MOSHE
Center for the spreading of Awareness of God

P O Box 50021
Jerusalem 91501 ISRAEL

There are some scholars, however, who believe these commandments did not exist in the first
century, but were developed in the late Talmudic Period (AD 250-500).
583
From the Babylonian
Talmud is this reference to the Noahide Commandments:

Our rabbis taught: Seven precept were the sons of Noah commanded: social laws; to
refrain from blasphemy; idolatry; adultery; bloodshed; robbery; and eating flesh cut from
a living animal.

Babylonian Talmud, Sanhedrin 56a (see also Babylonian Talmud, Hullin 92a)

The difficulty of a late creation of these Commandments is understanding the reference of Luke
in the book of Acts. Most assuredly any Christian who is not familiar with the Jewish roots of
Christianity will find these Commandments to be rather dubious. In the temple there was a
Court of the Gentiles where any Gentile was supposed to be able to worship God. It was here
that the High Priests Annas and Caiaphas had established their marketplace to sell sacrificial
livestock, had their money changers, and where Jesus twice angrily cleansed the temple. Modern
Christians seldom ask how it was possible for Gentiles to worship God in this Court, or what the
requirements were. The Jews believed, and some still do, that if a Gentile observed the Noahide
Commandments, he would have salvation just like the Jews but without becoming Jewish.
Therefore, in first century Jewish thinking, there was no need for Jesus to come and save anyone.
The Jews felt assured that since they were the chosen people of Scripture they would hold a
superior position and the Gentiles would be second class citizens in the life hereafter. The apostle
Paul would teach a different sermon (i.e., Romans 11).

Prior to the destruction of the temple, Christianity was not a separate religious movement, but a
sect within Judaism. Jews who did not want Gentiles to enter the new sect (Christianity)
believed, according to some modern Jewish scholars,
584
that there was no need for the Gentiles to
enter the faith as they already had salvation by observing the seven Noahide Commandments.

583. Doukhan, Israel and the Church. 21.
584. Nicholls, Christian Anti-Semitism. 174.

Appendix 18:
The Eighteen Benedictions

The Eighteen Benedictions, or Shemoneh esreh, was a Jewish prayer formulated in the first
century B.C., but mofified with an additional benediction near the end of the first century
A.D.
585
Others believe these originated in the fourth century B.C. and evolved over time. While
the exact form of the prayer of the time of Jesus is uncertain, scholars are relatively sure it is
close to the format shown below. After the destruction of Jerusalem and the temple, the Romans
permitted the Jews to open a school for biblical studies west of Jerusalem in the village of
Jabneh. It was there that, according to Jewish tradition, the Eighteen Benedictions were re-
arranged in final editing by Shimon, a cotton merchant under the direction of Rabbi Gamaliel
II. The rabbi held the position of the Patriarch after the year A.D. 80 and the Benedictions were
promoted throughout the Jewish world.
586
These prayers were called in Hebrew Amidah which
means standing because they were prayed while the worshiper was standing.
587
Each benediction
was a praise to God, which makes the nineteenth benediction quite an irony.

After the life and ministry of Jesus, the number of benedictions was increased to nineteen, but
were still known by their original name.
588
The new addition is the twelfth prayer and there is
some debate in scholarship as to where it originated. There are are two viewpoints concerning its
origin.

1. Some scholars say that it originated at the end of the first century as a reaction to

585. Dalman, The Words of Jesus. 149; See also Dugmore, The Influence of the Synagogue. 46-48 and Schurer, 2:460-61 which
has the Babylonian version; Lee, The Galilean Jewishness of Jesus. 121-22.
586. Herford, 127.

587. Bailey, Jesus through Middle Eastern Eyes. 94; Lee, The Galilean Jewishness of Jesus. 122.

588. Bailey, Jesus through Middle Eastern Eyes. 94, 106-07.

Judeo-Christian theology. It is believed that about the time that Vespasian destroyed
Jerusalem, a Pharisaic Rabbi Yohanan ben Zakkai relocated to the city of Jamnia Yavneh
(Hebrew: Yavneh) near the Mediteranean Sea.
589
There he established a school of Jewish
Law (Hebrew: Halakha) which became Israels premier center for learning.

a. It was where the Sanhedrin met, prior to relocating to Tiberias.

b. It was where the Council of Jamnia met in the year 90 to establish the Hebrew
Canon as it is known today.

c. Scholars also believe the twelfth prayer of the the Benedictions originated in
Jamnia about the year 90.

2. Other scholars believe that the twelfth prayer was created as a result of Jews
converting to paganism at the time of persecution by Antiochus IV Epiphanes (c. 169
B.C.), but it was modified in the first century to include those who followed the Jesus of
the new sect of Judaism. This seems to be a minority viewpoint. One scholar who
reviewed Jewish literature concluded that the new benediction was composed by Samuel
the Little, who called it A prayer against heretics.
590

Regardless, the nineteen prayers of the Eighteen Benedictions, or Shemoneh esreh, are as
follows:

1. Blessed are thou, O Lord our God and God of our fathers, God of Abraham, God of
Isaac, and God of Jacob, the great, mighty, and revered God, God Most High who are the
Creator of heaven and earth, our Shield and the Shield of our fathers, our confidence
from generation to generation. Blessed art Thou, O Lord, the Shield of Abraham!

2. Thou art mighty, who bringest low the proud, strong, and He that judgeth the ruthless,
that liveth forever, that raiseth the dead, that maketh the wind to blow, that sendeth down
the dew, that sustaineth the living, that quickeneth the dead; in the twinkling of an eye
Thou makest salvation to spring forth for us. Blessed art Thou, O Lord, who quickenest
the dead!



3. Holy art Thou and Thy Name is to be feared, and there is no God beside Thee.
Blessed art Thou, O Lord, the holy God.

4. O favor us, our Father, with knowledge from Thyself and understanding and
discernment from Thy Torah. Blessed art Thou, O Lord, who vouch safest knowledge!

5. Cause us to return, O Lord, unto Thee, and let us return anew (in repentance) in our
days as in the former time. Blessed art Thou, O Lord, who delights in repentance.

6. Forgive us, our Father, for we have sinned against Thee; blot out and cause our
transgressions to pass from before Thine eyes, for great is Thy mercy. Blessed art Thou,
O Lord, who dost abundantly forgive!

7. Look upon our affliction and plead our cause, and redeem us for the sake of Thy
Name. Blessed art Thou, O Lord, the Redeemer of Israel!

8. Heal us, O Lord our God, from the pain of our heart; and weariness and sighing do
Thou cause to pass away from us; and cause Thou to rise up healing for our wounds.
Blessed art Thou, O Lord, who healest the sick of Thy people Israel!

9. Bless for us, O Lord our God, this year for our welfare, with every kind of the produce
thereof, and bring near speedily the year of the end of our redemption; and give dew and
rain upon the face of the earth and satisfy from the treasures of Thy goodness, and do
thou give a blessing upon the work of our hands. Blessed art Thou, O Lord, who blessest
the years!

10.. Blow the great horn for our liberation, and life a banner to gather our exiles. Blessed
art Thou, O Lord, who gatherest the dispersed of Thy people Israel!

11. Restore our judges as at the first, and our counselors as at the beginning; and reign
Thou over us, Thou alone. Blessed art Thou, O Lord, who lovest judgment!

12 For apostates let there be no hope, and the domination of arrogance do Thou speedily
root in our days; and let the Nazoreans and the heretics perish as in a moment, let them
be blotted out of the book of the living and let them not be written with the righteous.
Blessed art Thou, O Lord, who humblest the arrogant!

13. Toward the righteous proselytes may Thy tender mercies be stirred; and bestow a

good reward upon us together with those that do thy will. Blessed art Thou, O Lord, the
trust of the righteous!

14. Be merciful, O Lord our God, in Thy mercy toward Israel Thy people, and toward
Jerusalem Thy City, and toward Zion the abiding place of Thy glory, and toward the
house of David, Thy righteous and anointed one. Blessed art Thou. O Lord, God of
David, and Builder of Jerusalem!

15. Hear, O Lord our God, the sound of our prayer and have mercy upon us, for a God
gracious and merciful aft Thou. Blessed art Thou, O Lord, who hearest prayer!

16. Accept us, O Lord our God, and dwell in Zion; and may Thy servants serve Thee in
Jerusalem. Blessed art Thou, O Lord, whom in reverent fear we serve!

17. We give thanks to Thee, who art the Lord our God of our fathers, for all the good
things, the loving kindness, and mercy which Thou has wrought and done with us and
with our fathers before us; and if we said, Our feet slip. Thy loving kindness, O Lord,
upheld us. Blessed art Thou, O Loord, unto whom it is good to give thanks!

18. Bestow Thy peace upon Israel Thy people and upon Thy city and upon Thine
inheritance and bless us, all of us together. Blessed art Thou, O Lord, who makest peace!

Appendix 19:
The Chronological Life Of Jesus

This interpretation of the crucifixion date
591
presented below argues for the year of A.D. 33.
592

According to Daniels prophecy (9:24), the time from the decree of Cyrus to the death of Jesus
issixty-two weeks or 434 years (62x7=434).
593

Nissan
10 11 12 13 14 15 16 17
Sun Mon Tue Wed Thur Fri Sat Sun
Was Wednesday the 13
th
a Sabbath? What year was this?

Birth of Jesus Winter 6-4 B.C.
Death of Herod the Great March/April 4 B.C.
Twelve year old Jesus at the temple Passover, April 29, 9


592. While this writer agrees with F.F. Bruce (New Testament History, 192 n2) and Arnold Fruchtenbaum, (The Jewish
Foundation of the Life of Messiah: Instructors Manual. Class 20, page 19.) that the year A.D. 30 is the crucifixion date, a
majority view appears to lean toward the A.D. 33 date. One of the earliest studies of the crucifixion date was by Sir
Robert Anderson (1841-1918) and is titled The Coming Prince. It was first published in Great Britain in 1894 and quickly
became a classic but it has some problems. In 1978 Dr. Harold Hoehner, in his book Chronological Aspects of the Life of
Christ, resolved four difficulties of Andersons work. Hoehner presents strong arguments defending an A.D.33
crucifixion date. See also Pentecost, The Words and Works of Jesus Christ. 572. See also Appendix 19..


John the Baptist began his ministry 29
Commencement of the ministry of Jesus Summer/fall, 29
First Passover during the ministry of Jesus (Jn. 2:13) April 7, 30
Imprisonment of John the Baptist 30 or 31
Second Passover during the ministry of Jesus April 25, 31
Death of John the Baptist 31 or 32
Jesus at the Feast of Tabernacles (Jn. 5:1) Oct. 22-28, 31
Third Passover during the ministry of Jesus (Jn 6:4) April 13-14, 32
Jesus at the Feast of Tabernacles (Jn. 7:2, 10) Sept. 10-17, 32
Jesus at the Feast of Dedication (Jn. 10:22-39) Dec. 18, 32?
The Passion Week AD 33?
Arrival at Bethany Saturday March 28
Crowds at Bethany Sunday 29
Triumphal entry Monday 30
Cursed the fig tree, cleansed the temple Tuesday 31
Temple controversy, Olivet discourse Wednesday April 1
Passover, Garden of Gethsemane, arrest, trail Thursday 2
Trials and crucifixion Friday 3
Jesus lay in the tomb Saturday 4
Resurrection Day Sunday 5
Ascension of Jesus (Acts 1) Thursday, May 4
Day of Pentecost (Acts 2) Sunday May 24

Appendix 20:
Table of Currency / Coinage
Coinage had significant influence for the following reasons:

1. Coins identified the king and his authority over a certain region and people. Whenever
a king conquered an area, one of his first priorities was to mint new coins with his image.
For example, when the Zealots seized Jerusalem (A.D. 132-135) they immediately
minted their own coins, which was the ancient method of declaring their independence.
Roman coins with the image of the emperor often also had the word divus, meaning
divine, or the term pontifex maximus, meaning high priest (of the Roman Empire).
594
These coins were generally minted outside of Israel because they were highly offensive
to the Jews. In fact, in A.D. 6 Judas of Galilee started a revolt against Rome as the result
of a census, the taxes that followed, and the offensive Roman coins.

2. The power of the king was valid wherever the coins were used.

3. A times the coins were considered the personal property of the king since these had his
name and image stamped on them.

Listing of Currency / Coins


1. The Lepton. The smallest denomination of currency that was equal to 1/100 drachma.
The Greek name means the thin one is referred to as the widows mite in Mark 12:42 and
Luke 21:1-4. She placed two lepta in one of thirteen collection boxes known as the
Trumpets.
595

2. The Quadrans. This Roman coin was lepta and is mentioned in Matthew 5:26.

3. The Assarion. A small bronze coin as found in Matthew 10:29 and Luke 12:6 where
five sparrows are worth two assaria. It was equal to 1/10 drachma.

4. The Denarius. This Roman coin was the most common coin in the days of Jesus and
was the typical days wage of a common worker.
596
See Matthew 20:6 and Luke 10:25. It
was the amount of the poll tax every man (ages 14 to 64) and every woman (ages 12 to
65) had to pay to Caesar. As a Roman coin, it was minted between the years 268 B.C. to
about A.D. 200. The name lives today as the dinar in countries such as Jordan, Iraq,
Kuwait, Libya, Algeria, and Bahrain.

5. The Drachma. A silver coin such as the one the woman lost in the parable of Luke 15.

6. The Didrachma or half shekel. This was the amount due annually for the temple tax,
and thirty of these coins represented the price of a common slave and Judas betrayed
Jesus for thirty didrachmae.

The Stater. Judas betrayed Jesus for thirty silver staters (Mt. 17:27), the standard price of
a common slave. See Wijngaards page 84-85.

7. The Jewish shekel. The common silver coin as was found in the mouth of a fish (Mt.
17:27).

8. The Mina. A large denomination and worth about 100 drachmae.

9. The Talent. This term represented a small fortune as it is not a coin as much as it is a
weight. It represented about fifteen years of common labor and was equal in value to 630
ounces of silver.
597
See Matthew 18:24 and 25:14-30.

595. Barclay, Luke. 254-55.

596. http://www.forumancientcoins.com/numiswiki/view.asp?key=denarius. August 22, 2013.

597. Wijngaards, Handbook to the Gospels. 84.

Appendix 21:
Seven Proclamations of the Innocents of Jesus

1. John 18:13, 24 Annas. Found nothing in Him

2. John 18:19-23 Before Caiaphas no one could agree on a particular
sin of which Jesus was guilty

3. John. 19:4 Pilate found no fault in Jesus

4. Luke 23:14-15 Herod Antipas found no fault in Jesus

5. Matthew 27:4 Judas betrayed innocent blood.

6. Matthew 27:54 The centurion said Jesus was the true Son of God.

7. Luke 23:41 The dying criminal said Jesus had done no wrong
and thereby fulfilled Exodus 12:5.

Seven men examined Jesus and all found Him perfectly innocent of any crime.

Appendix 22:
Major Prophecies Of The Last Days And The Second Coming Of Jesus

It should be noted that there is some disagreement on these events among scholars. These are,
however, the prevailing views.

Earthquakes, Famines, and Diseases
Mt. 24:7

Men will be extremely mobile
Dan. 12:4

Knowledge and education will increase
Dan. 12:4

There will be wars and rumors of wars
Mt. 24:6

The Last Days will be like the days of Noah (violent and sinful)
Mt. 24:37

There will be those who call themselves the Messiah (False Christs)
Mt. 24:5, 11-24; Mk. 13:22

Many will depart from the faith
1 Tim. 4:1-2

Many will not commit themselves to the true doctrine of the gospel
2 Tim. 4:2-4

Scoffers and mockers will ridicule anything concerning the Second Coming of Christ.
2 Peter 3:3-14

Many will speak of peace and safety.
1 Thess. 5:1-3

Men will be driven by their lusts and addictions
Jude 16-18

Many will store huge sums (for retirement?) as never before.
James 5:3-6

There will be teachers and preachers of false doctrines
Mt. 24:11

Men will be unemployed
Zechariah 8:10

Automobiles (?)
Nahum 2:3

Air ships and airplanes
Isa. 31:1-60:8

There will be perilous and difficult times
2 Tim. 3;1

Children will be extremely disobedient to parents
2 Tim. 3:2

Men will be lovers of recreation and pleasures more than lovers of God.
2 Tim. 3:4-5

Men (Believers?) will have a form of Godliness but will also deny godly power.
2 Tim. 3:4-5

Jews will return to their ancient homeland of Israel
Jer. 32:36-42

There will be a global dictator.
2 Thess. 2:1-4; Rev. 13

The coming global dictator will require men to worship him.
Rev. 13:8

Those who worship the global dictator shall be damned.
Rev. 14:9-11

The last war
Dan. 12:1; Mt. 24:21, 27; Jer. 25:29-33

Two major prophecies to which all other end time prophecies are indexed

The Re-establishment of the State of Israel, May 14, 1948.
Isa. 66:7-8

The gospel will be preached throughout the world, and then the end will come.
Mt. 24:14

The following comments from the Quran and Islams second most revered book, the Hadith,
reveal the anti-Semitic hostility that is promoted as a religious command, by radical Muslims.

Abu Huraira reported Allahs Messenger (may peace be upon him) as saying The
last hour would not come unless the Muslims will fight against the Jews and the
Muslims would kill them until the Jews would hide themselves behind a stone or a
tree and a stone or a tree would say, Muslim, or the servant of Allah, there is a Jew
behind me; come and kill him; but the tree Gharqad would not say, for it is the tree
of the Jews.

Hadith Shain Muslim. 41:6985

Appendix 23:
Positive And Negative Receptions Of Jesus And Early Christians.

Below are references to the popularity of Jesus by the common peasants and the hostilities
displayed by the Jewish leadership, followed by comments on the explosive growth of faith in
Christ Jesus by Jews.

Positive Reception of Jesus
Lk. 4:14-15 Preached in many synagogues and praised by everyone
Mk. 10:1 Crowds gathered around Him
Lk. 19:48 Crowds amazed at His words and miracles
Lk. 21:38 People would get up early in the morning to hear him teach
Mt. 21:45-46 Crowds thought Jesus was a prophet

Mt. 26:3-5; Mk. 12:12 Crowds might have caused a riot if Jesus was arrested
Lk. 22:2 The people loved Jesus
Acts 120 persons at Pentecost
2:14 Some 3,000 new believers in Jesus
2:47 Many more believed in Jesus and were saved
4:4 About 5,000 believed and were saved.
4:32 A great multitude were saved.
5:16 A great number were saved and healed
6:7 The number of disciples in Jerusalem increased
6:7b A great number of temple priests came to the faith.
Acts 6:9-8:2 Stephen was stoned to death for spreading the gospel
9:1-17 Conversion of Paul
9:22 Paul proved Jesus was the Messiah in the synagogues, many saved
11:21 A great number of Jews became believers
Acts 12:2 James, the brother of John, was killed by a sword for spreading
the gospel.
13:43-44 Almost an entire city came out to hear about Jesus
14:1 Many Jews and Greeks became believers
15:5 Some Pharisees became members of the church
21:20 Many thousands (Gk. myrias = ten thousands) became
believers.
598

598. Doukhan, Israel and the Church. 27.

Negative Reception of Jesus
Jn. 9:22; 12:42; 16:2 mention expulsion from the synagogue but not the more
drastic excommunication from the Jewish faith.
Mt. 21:45-46 Chief priests (Sadducees) and Pharisees feared the crowd who
loved Jesus
Mt. 26:3-5; Mk. 14:1-2 Caiaphas and leadership conspired to arrest Jesus
Lk. 19:47-48; 22:2 Leadership looking for ways to kill Jesus.
Jn. 11:45-50 High priest Caiaphas promotes the death sentence of Jesus

Notice that there is no mention of Jesus-believing Jews who were excommunicated from their
synagogues. They could continue to come and worship in the traditional Jewish manner. Only
in a few cities did Paul find resistance to the gospel indicating that while it was severe it was not
wide spread.
599

The book of Acts is the recorded evidence that the common Jews did not reject Jesus, but He was
rejected by the corrupt religious establishment. If all the Jews were intent upon the crucifixion
of Jesus then they most certainly would never have become His followers by the tens of
thousands. Contrary to popular opinion, there is growing evidence that the Jews were accepting
Jesus as their Messiah as late as the fourth century, in spite of the anti-Jewish rhetoric from some
influential church leaders.
600
In Ethiopia, for example, in the first century about half of the
population was Jewish. When these Jews heard of Jesus, His ministry, death, and resurrection a
majority of these Jews accepted Him as the Messiah. They most certainly had less difficulty
accepting Him since they did not have the Oral Law (now known as the Mishnah) which was a
powerful legal instrument that had arisen from the temple.
601

Additional evidence to support the theory that in some areas Jews did not reject Jesus or
Christians was found in the cemeteries of Rome. In ancient history, until modern times, families
were buried together while enemies were never placed in the same cemetery. Yet archaeologists
have discovered third and fourth century cemeteries in Rome with the remains of both Jews and
Christians as identified by their names and other inscriptions. Obviously if there was intense
hostility between the two groups they would never be buried in the same locality.
602

599. Doukhan, Israel and the Church. 34-37.
600. Stark, The Rise of Christianity. 49.
601. Isaac, Is the Ark of the Covenant in Ethiopia? 60-63.
602. Meyers, Early Judaism and Christianity. 69-79.

Appendix 24:
Premillennialism In The Early Church

Premillennial or Premillennialism is defined as the church doctrine that states the rapture of the
true and faithful believers, that is the true church, will meet Jesus in the air (or clouds) prior to
the great seven year Tribulation. Then there will be a seven-year messianic banquet in heaven,
after which Jesus returns with His church to put an end the Tribulation and He begins His reign
for a thousand years, also known as the Millennial Reign. That return with His church is known
as the Second coming. This doctrine is based on a number of Scriptures, but mainly on
Revelation 20:1-6 and 1 Thessalonians 4:16-17. Two of the most outspoken proponents of that
era were Irenaeus and Justin Martyr.

The words of Jesus concerning His return have been the subject of discussion by faithful
followers and critics alike. Church leaders, prior to the Church Council of Nicea
603
in the year
325, were overwhelmingly of the premillennial viewpoint. Below is a brief presentation of some
of their quotations.

Irenaeus (ca. 130-202), was the bishop of Lyon and an outspoken critic of second century
Gnosticism. In his fifth book of Against Heresies, he focused primarily on eschatology, that is,
the end times, also known as last days.

But when this Antichrist shall have devastated all things in this world, he will reign for
three years and six months, and sit in the temple at Jerusalem; and then the Lord will
come from heaven in the clouds, in the glory of the Father, sending this man and those
who followed him into the lake of fire; but bringing in for the righteous the times of the
kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the
promised inheritance, in which the kingdom of the Lord declared, that many coming from
the east and from the west would sit down with Abraham, Isaac, and Jacob.The
predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when
the righteous shall bear rule upon their rising from the dead.

Irenaeus, Against Heresies, 5.30-33

Justin Martyr (ca. 100-164)

603. These church leaders are also known as Pre-Nicean, Pre-Nicaean, or Ante-Nicene church fathers.

But I and whoever are on all points right-minded Christians know that there will be a
resurrection of the dead and a thousand years in Jerusalem, which will then be built,
adorned, and enlarged as the Prophets Ezekiel and Isaiah and the others declare.And
John, one of the apostles.predicted by a revelation that was made to him that those who
believed in our Christ would spend a thousand years in Jerusalem, and thereafter the
general the eternal resurrection and judgment of all men would likewise take place.

Justin Martyr, Dialogue with Trypho. 80 & 81

Several other pre-Nicene church fathers who expressed support in the literal interpretation of the
Scriptures concerning the return of Christ were are follows:

Ignatius (ca. 35-107) wrote of the last times in his writings and emphasized the attitude one
should have concerning the expectancy of Christs return at any time.

Likewise, twice Clement of Rome (Ca. 30-95) made similar statements in his two letters to the
church in Corinth.

Of a truth, soon and suddenly shall His will be accomplished, as the Scriptures also bear
witness, saying, Speedily will He come, and will not tarry, and the Lord shall suddenly
come to His temple, even the Holy one, for whom you look

Clement of Rome First Letter to the Corinthians, 23

Let us then wait for the kingdom of God from hour to hour to hour in love and
righteousness, seeing that we know not the day of the appearing of God

Clement of Rome, Second Letter to the Corinthians 12

About the time when John wrote the book of Revelation (A.D. 95), the unknown writer of the
Didache wrote the following statement.

And then shall appear the signs of the truth; first, the sign of an outspreading in heaven;
then the sign of the second trumpet; and the third, the resurrection of the dead; yet not all
of.

Didache 16:6-7

Papias (80-163), who was the bishop of Hierapolis, wrote that after the resurrection of the dead
the Millennium will come when the personal reign of Christ will be established on the earth.
604

The Shepherd of Hermas lived in Rome during second century when persecution was rampant.
He spoke to those who endured persecution, called the faithful to repent of their sins, and said
that a great tribulation was yet to come.

You have escaped from great tribulation on account of your faith, and because you did
not doubt the presence of such a beast. Go, therefore, and tell the elect of the Lord His
might deeds, and say to them that this beast is a type of the great tribulation that is
coming.

The Shepherd of Hermas, Visions 1.4.2

Quintus Septimius Florens Tertullianus (160-225), generally referred to as Tertullian, was from
Carthage, a Roman province in North Africa. He was notable apologist who not only argued
against various heresies of the time, but also wrote extensively on the Trinity possibly the first
church father to do so. In fact, some scholars believe he coined the term Trinity. He referred
to Jesus in His second advent as the stone of Daniel 2, who would smash the Gentile kingdoms
and establish His everlasting reign.
605
In writing, he said,

We do confess that ta kingdom is promised to us upon the earthit will be after the
resurrection of a thousand years in the divinely built city of Jerusalem.

Tertullian, Against Marcion. 3.25

Hippolytus,
606
who died in 236, clearly believed in the literal interpretation of Daniel 2, 7, and 8,
and preached that Jesus would literally reign on the earth as prophesied.
607

604. Fragment 6 quoted by Irenaeus and Eusebius; See also Zuck, Basic Bible Interpretation 234.

605. Tertullian, The Resurrection of the Flesh. 22.

606. His name is sometimes confused with the character of a Greek play written by Euripides in the fifth century BC.

607. Hippolytus, A Treatise on Christ and Antichrist.

Cypian (195-258) was concerning about the lives people lived while they prayed for the return
of Jesus. He believed that their spiritual lives should match their daily activities.
Why, with frequency repeated prayers, do we entreat and beg that the day of His
kingdom may hasten, if our greater desires and stronger wishes are to obey the devil here,
rather than to reign with Christ?
Cypian, On Morality. Ch. 18.

Lactantius (240-330) was direct and to the point concerning the power of Jesus to confine Satan
and all his demons for a thousand year period. He obviously believed they attempted to influence
the people of God.

About the same time also the prince of the devils, who is the contriver of all evils, shall
be bound with chains, and shall be imprisoned during the thousand years of the heavenly
rule in which righteousness shall reign in the world, so that he may contrive no evil
against the people of God.
Lactantius, Epitome of the Divine Institutes, 7, 24.

Along with the premillennial view of Christs return, was the believe that the history of humanity
parallel the creation week of Genesis 1. That is, just as God created the world and universe in six
days and rested on the seventh day, from the time of creation until the Second Coming was six
thousand years, and the one thousand year Millennial Reign was the Shabbath the day of rest.

Barnabas of the early second century believed that after six thousand years of history, Jesus
would return to destroy the Anti-Christ and set up His kingdom on the earth for the seventh
day, which is another thousand year period.
608

It should be noted that the premillennial doctrine has two distinctly opposing views:

1. Postmillennialism agrees with the return of Jesus, but asserts that the church will
establish the Kingdom of God on earth before the Second Coming.
609

608. The Epistle of Barnabas 15 (author known)

609. Zuck, Basic Bible Interpretation 236.

2. Amillennialism does not support a literal thousand year reign of Jesus and states the
biblical language is intended to be figurative. It asserts that the church is the Kingdom of
God on earth and that the church is the spiritual Israel.
610

One of the subjects of discussion among the early church fathers was whether the return of Jesus
and the thousand year reign would be a literal event or if the Scriptures that described it were to
be taken figuratively instead of literally. It was a debate of hermeneutics the science and art of
interpretation.

Origen was one of the few early church fathers who attacked the premillennial doctrine, but
Nepos, who lived in the third century, wrote A Compilation of the Allegorists in defense of it.
For the benefit of Origen and others, he carefully

610. Zuck, Basic Bible Interpretation 236.

Appendix 25:
False Prophets, Rebels, Significant Events, And Rebellions That Impacted
The First Century Jewish World.

A partial listing is found in the writings of Luke and Josephus of those who lived during or
shortly after the time of Christ. Except for the Egyptian, all died in war or were captured,
tortured, and crucified.

1. Theudas who died in A.D. 46.
611

2. Judas the Galilean, founder of the Zealots, died in A.D. 6
612

3. The Jewish Egyptian
613

4. Simon of Peraea, a slave of Herod the Great, son of Gioras died in 4 B.C.
614

5. Thronges the Shepherd, led an insurrection against Archelaus, died in 4 B.C.
615

6. John of Giscala
616

611. Acts 5:36; Josephus, Antiquities. 20.5.1

612. Acts 5:37; Josephus, Antiquities. 18.1.6; 20.5.2.

613. Acts 21:38; Josephus, Wars. 2.13.5.

614. Josephus, Wars. 4.9.5 & 7 and Antiquities. 17.10.6.



7. Dositheus of Samaria, a disciple of John the Baptist
617

8. In A.D. 56, Menandrus of Antioch claimed to be the resurrected Christ.

9. A certain Impostor died in A.D. 59
618

10. In A.D. 63, Theudas of Hebron claimed to be the returned Jesus, and convinced four
thousand disciples to travel throughout the Roman Empire proclaiming that good
news.
619

11. A.D. 36 A religious movement that may have been messianic grew in Samaria, but
Pilate brutally crushed it. When news of this massacre reached Rome, he was removed
from office.
620

In addition, Lucian of Samosata wrote in his book, Alexander the False Prophet (See 07.01.04)
of a pagan false prophet.

In A.D. 132, Simon bar Kokhba, was declared by Rabbi Akiva to be the messiah. His birth name
was Shimon ben-Kosiba, but Akiva renamed him as Simon bar Kokhba, meaning son of a star
(Num. 24:17). This declaration led to a revolt to which the Romans responded in full force for
three long years of warfare. At the end, the Roman Emperor Hadrian not only destroyed
Jerusalem,
621
he evicted all Jews and Christians, and renamed the land Palestinia a curse word
from where the modern name Palestine is derived.
622
Later in A.D. 222, the Roman historian
Cassius Dio Cocceianus said that 580,000 men were killed in various raids and battles and 985
villages were razed to the ground. The number who died from disease and famine could not be
counted.
623



619. A partial listing is from Charles, The Search, 528.


621. Donaldson, Zealot. 4:1175-79; Crossan and Reed, Excavating Jesus. 190-92.

622. For further study, see Eusebius, Ecclesiastical History. 4:6; Dio Cassius, Roman History. 69:12-14.

623. Dio Caccius, Roman History. 69.14; http://orion.it.luc.edu/~avande1/jerusalem/sources/cassiusDio-69.htm.
Retrieved November 25, 2012

Historians say that from the time the Romans conquered Jerusalem in 63 B.C. to when they
destroyed the city and its temple in A.D. 70, there were 13 revolts and many minor skirmishes.

624
Although what some have called a skirmish, others might identify as a revolt. Josephus
said that at this time,

There were ten thousand other disorders in Judea, which were like tumults, because
a great number put themselves into a warlike posture, either out of hopes of gain for
themselves or out of enmity to the Jews.

Josephus, Antiquities 17.10 4

While Josephus certainly exaggerated with his comment on ten thoudand disorders, he did in
fact, state that in the first century the Jewish people lived in constant political and social tension.
625
Jesus came and ministered in the middle of this chaotic period. Below is a partial listing of
significant events, revolts, and conflicts.

1. 76 63 B.C. Civil War in Israel was the perfect situation for the Romans to enter and
conquer.

2. 40 B.C. Twenty-three years after the Romans captured Jerusalem, the Parthians from
the east invaded and briefly controlled Jerusalem. They were removed by an aggressive
young military commander by the name of Herod, to whom the title the Great would be
eventually given.

3. 37 B.C. After three years of fighting, Herod takes control of his kingdom and
immediately executes most of the members of the Sanhedrin.

4. 4 B.C. When Herod the Great died, two influential rabbis encouraged their students to
remove the golden eagle, symbolic of the Roman Empire, that hung over the main gate of

624. For an excellent resource on this subject, see Horsley. Popular Messianic Movements Around the Time of Jesus.
471-495.

625. This writer spend considerable time in the Holy Land and that is where he met and married his wife. Prior to their
marriage, she spent ten years in Jerusalem as a volunteer helping the elderly and Holocause survivors. This writer and his
wife are convinced that the political and social tensions at the time of Jesus were far greater than what is occurring in the
Middle East today.

the Jewish temple. The rabbis and their students were capture, and by Herods command,
were burned alive.
626

5. A.D. 6 At the second census by Quirinius the Jews revolted and thousands were
slaughtered. The Jews resented the census because they were forced to make an oath to a
pagan deity, and they knew the census results would result in high taxes. Most Jewish
people were essentially economic slaves at this time.
627

6. A.D. 26 When Pilate was awarded the position of prefect, he entered Jerusalem with
his soldiers who carried standards bearing the image of Caesar. Since his men belonged
to the Tenth Roman Legion, the mascot of the legion portrayed on the standard was a pig.
A large crowd surrounded his palace for five days and nights demanding the standards be
removed from the city as they would rather die than transgress the laws of Moses.
628
7. A.D. 26 Pilate decided to complete an aqueduct begun previously by Herod the Great
that was never completed. Since the water in the aqueduct was for temple use, he raided
the temple treasury to finance the project. This caused a riot which he quickly crushed.
629
8. A.D. 27? The details are not complete for this event, but apparently a group of
Galileans were offering sacrifices in Jerusalem and Pilate sent his troops to slaughter
them (Lk. 13:1). He may have suspected them as being voluntaries since Galilee was the
center of Zealot activities.
9. A.D. 28 or 29. John the Baptist preached repentance and had developed quite a
following. However, his comments to Herod Antipas were not received very well, and he
was arrested and executed (Mk. 6:16-29).
10. A.D. 30 or 33. Pilate has Jesus of Nazareth crucified.
630

11. A.D. 36 A religious movement that may have been messianic grew in Samaria, but
Pilate brutally crushed it. When news of this massacre reached Rome, he was removed
from office.
631






631. Josephus, Antiquities. 18.4.1-2.

Some historian state that from the year A.D. 6 to 41, Judaea experienced relative peace although
there were several revolts and movements that were quickly crushed. The difficulty the modern
student has is understanding the term relative peace. There was constant tension stirring in a
cultural quagmire of oppressive power and oppression with economic slavery on a people
convinced God wanted them to be free.

Appendix 26:
Glossary of Technical Terms

http://www.followtherabbi.com/world/glossary

See NIV Topical Index for: Most High; Occult; New Covenant; Rapture; Redemption;
Reconciliation; Second Coming; Righteousness; Second Death; Doctrine or Sound Doctrine;
Tribulation Period; Anti-Christ

Abba The Aramaic term used for papa or daddy.
632
The significance of this term
is that it reflects the intimate relationship Jesus had with the Father (Mk. 14:36)
and the intimate relationship Jesus desires with each of His believers. Paul used
the term in Romans 8:15 and Galatians 4:6 (see also 2 Cor. 6:18).

Abyss This word is from the Greek term abussos, at it means bottomless or depth. It
refers to the bottomless pit that is the dwelling place of demons. It is where Satan
will be during the Millennial Reign of Jesus.

Allegory A literary term: A story that has two or more levels of meaning a literal meaning
plus one or more symbolic or spiritual meanings. It was common in all ancient
cultures, but especially among the Greeks. It is unknown when the allegorical
interpretation was applied to literature, but fifth century B.C., it was part of the
general intellectual movement.
633
This may be why some church fathers, such as

632. Miethe, The Compact Dictionary of Doctrinal Words. 13.

633. Hatch, The Influence of Greek Ideas and Usages. 59, 66-67, 128.

Augustine, applied the allegorical interpretations to some parables of Jesus, and
thereby lost the essential truth of what Jesus tired to teach.

Allusion A literary term: A narrative that has a reference to a well-known person, place,
event, or Scripture reference. By using an allusion, a writer can suggest complex
ideas and concepts in a simply and easy to understand manner.

Amen The word is a confirmation of truthfulness, to confirm a curse or a
blessing, or to accept a blessing. It means be it so has is sometimes translated as
truly.
634

Analogy A literary term: This is an extended comparison of relationships between one pair
of things is like the relationship between another pair of things. Because an
analogy is an explicit comparison the words like or as are used to bridge the two
comparisons.

Ante-Nicene Fathers
See 02.02.02

Anti-Christ An antichrist is anyone who denies the incarnation of Jesus. He said that many
would come in His name, meaning that they will be messianic pretenders and
deceive many (Mt. 24:24; Mk. 13:22). John used the term in 1 John 2:18, 22; 4:3
and 2 John. 7. Paul referred to the Anti-Christ , meaning the key figure at the end
of time who would oppose Jesus, perform miracles (2 Thess. 2:9-10), and be a
man of lawlessness (2 Thess. 2:3, 8-9). In the book of Revelation the Anti-Christ
is referred to as the Beast who will rule and reign briefly upon the earth before
the Second Coming of Jesus.

Apocalyptic Literature
A category of Jewish and Christian writings that contain the alleged secrets of
God, the end of the world, usually with climatic warfare, and the establishment of
the Kingdom of God or Messianic reign on earth. The word apocrypha is from the
Greek apokrypha, meaning the hidden things.
635
This category contains books
from the Pseudepigrapha as well as the book of Revelation from the New
Testament. The significance of these books, most of which were written during
the Inter-Testamental Period, is that they reveal first century Jewish ideas

634. Bietenhard, Amen. 1:97-99.

635. Miethe, The Compact Dictionary of Doctrinal Words. 31-32.

concerning God, evil, the Messiah, the Kingdom of God, the Son of Man, etc.
Therefore, when Jesus began teaching, His listeners were already familiar with
many of the terms He frequently used.

This class of literature is also known simply as the Apocrpha. A category of
non-canonical books written primarily between the second century BC and the
end of second century AD. However, the Roman Catholic Church recognizes
these books as second canonical or deuterocanon, with the exceptions of 1
st

and 2
nd
Esdras and the Prayer of Manasseh.
Other books are:
Tobit Judith
Additions to the book of Esther The Wisdom of Solomon
Ecclesiasticus Baruch
Epistle to Jeremiah Susanna
Bel and the Dragon 1
st
and 2
nd
Maccabees
The Prayer of Azariah and the Song of the Three Young Men
In addition to these, there are more than one hundred New Testament-era
Apocryphal books. See also 02.02.03.

Apocryphal Gospels
A classification of books that claim to give insight into the ministry of Jesus in
some manner.
636
The earliest is the Gospel of Thomas ( 4th Century), and like
many other apocryphal gospels, contain some truths concerning Jesus. These
texts, however, also have a historical or theological narrative that is absurd; such as
an account of Jesus performing miracles when He was a child. These writings
excluded themselves from Scripture by not being in conformity with the message
and teachings of Jesus
637
and, in fact, served as literary devices to promote
Gnosticism.
638

Arabs See Idumeans 02.01.12.

Aramaic A Semitic language of Aram (ancient Syria) that is related to Hebrew, having the
same ancestral language.
639
It was the language of the Babylonians and, in the
time of Jesus, became the language of commerce and daily life throughout the


637. Metzger. New Testament. 101.


Holy Land. Hebrew was used in the synagogues, religious services and legal
documents. Jewish scholars, however, often spoke only Hebrew as not to be
associated with the common people.
640
Aramaic and its dialect, Syriac, is still
spoken in some rural areas of Syria, Iran, and Iraq. Parts of Daniel (2:4-7:28) and
Ezra (4:8-6:18; 7:12-26) were written in Aramaic.

Ashlar(s) An ashlar is a stone, cut in a square or rectangular shape, with extreme accuracy
as to have very thin joints between it and other ashlars.

Autograph The original text of a document.

Baithuseans A Jewish religious sect that is not mentioned in the Bible, but mentioned
frequently in the Jewish writings. They apparently had a reputation of leading
righteous Jewish people astray concerning various religious rituals.
641

Bath A unit of measure: A bath is a volume equal to todays amount of 10 gallons or
about 45 liters. Luke 16:6 refers to a hundred bath of oil, which is equal to
about 1,000 gallons today.

Ballanim A Hebrew term meaning ten elders or men of leisure.
Barabbas The Hebrew name meaning son of the father. It was often used for the son or
special student of a rabbi.
Batlanim Every synagogue had at least one batlanim, that is, a scholarly teacher who could
answer the variety of questions posed by men and women at the end of a sermon.
Some scholars believe there were ten batlanim for every hundred and twenty
synagogue members.
642

Bema Hebrew: The elevated seat (Seat of Moses). The seat of the Maphtir (reader).

Bema stone Hebrew: The stone on which a reader would stand for the reading of Scripture
during congregational worship in the synagogue.

640. Bailey, Jesus Through Middle Eastern Eyes. 292.



Betrothal A formal contract between two families whereby two of their children will
become married in about a year. During that time the bride and bridegoom
continue to live with their parents although they are considered married.
Separation can occur only by death or divorce. Only after the wedding ceremony,
do they live to gether. The wedding is one of the greatest celebrations in the life
of a Jew, and it lasts from three to seven days.
Bible See 02.02.04

Bier A bed upon which the body of the deceased was laid and carried to the family
tomb.

Blessed A word spoken in the name of God that invites His divine favor, goodwill, health,
prosperity, and His grace of God which results in prosperity in every area of life.
The opposite of curse.
643
The term blessed in Hebrew is baruk and in Greek is
makarious. The word means to praise God with a sense of happiness and joy upon
man.
644
More specifically, it refers to a quality of spirituality that is already
present.
645

Boethusians A political-religious partly closely associated with the Sadducees and Herodians.
It is believed they organized after Jesus and continued into the second century.

Born again A term used when someone is born again spiritually by making a decision to
live according to biblical principles and instruction. It is also referred to as
regeneration. See 05.05.05.

Canon The English term canon is rooted in the Greek Kanon, meaning rule.
646
The Old Testament Canon is the Old Testament, also known as the Hebrew Bible,
and the New Testament Canon is todays New Testament.

Cashe A hidden quanity of items, such as a cashe or coins or a cashe of glass
vessels.

643. Herbert, Curse. 57-58.

644. Weasel, Blessed. 1:201.
645. Bailey, Jesus through Middle Eastern Eyes. 66-68.


Centurion See Vincent, Word Studies in the New Testament. 1:319-20.

Cetoneth See Tunic

Chazzan The minister of the synagogue was known as the chazzan, who preached, prayed
and took care of the duties of the congregation. While he did not read the Law, he
selected those persons who could read and stood beside them as they read the
scrolls.
647
He also maintained the synagogue phycilities.
Chiastic literary structure
A chiasm is a literary devise or structure that is essentially a unique repetition
patter that clairifes the main point. The repetitiveness of thise style of Hebraic
poetry aids those who wish to memorize it. Note the following example from John
1:1.
A In the beginning
B was the Word,
C and the Word was with God,
C and the Word was God.
B He was with God
A in the beginning.

Notice that lines A, B and A, B are repetitive or complimentary in
theme, but the focus or main point is C and C. This form of poetry does not have
rhyming words as in English, but has rhyming ideas and themes. While this is a
six-step structure, literary devices as this may have any number of steps.
Christ The English term is derived from the Greek word Christos, meaning
Anointed or Anointed One. The Hebrew participle is Mashiach.
648
It designates
the royal king of Israel as a Son of David (king of Israel 1000 B.C.). See Daniel
9:25; Luke 3:15.

647. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 9; Lang, Know the Words of Jesus. 276, 308-09.

648. Campbell, Christ. 44-46.

Christology A theological term that pertains to the divine and human natures of Jesus, namely,
that He was 100% human and 100% deity. It is a field of study on the nature and
person of Jesus and His relationship with the nature and person of God the Father.
The term includes the per-existence or eternity past existence of Jesus and His
role in the Old Testament. However, that latter role is defined as theophany
the visible manifestations of God which are visitations of Jesus to mankind. The
Christology of Jesus is impossible for the human mind to fully comprehend. To
emphasize the either the divine component without the human element, or vice
versa, is heresy.
649

Church The original definition was not of a building, but rather, a community of believers
who gather together for worship, as well as to minister to each other and to those
outside their community. In the course of time, the term has also been applied to
a -building or facility where the community of believers meet for worship and
other related activities.

Cock Crow The name of the trumpet blast that sounded the end of one night watch and the
beginning of another. The cock crow blast was at the end of the second watch
(midnight), at the end of the third watch (3:00 a.m.) and at the end of the fourth
watch (6:00 a.m.).
650

Codex See. 02.02.05

Communion
Communion is an ordinance (Webster: an established rule, religious rite, or law)
established personally by Jesus to

1. Commemorate His death and resurrection

2. Fellowship of the brotherhood, and

3. Show obedience to Scripture.(Mt. 26:28-29; 1 Cor. 11:2

649. A typical example is the Jesus Seminar a group of scholars who promote the humanity of Jesus but deny His
deity. This group generally has various articles published at Christian and Easter holidays in popular magazines and
television programs.

650. See 14.02.22 and Appendix 16; Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 24,
page 9; Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:419, 436-37.

3-25).

Course A group of five hundred men who served in the temple twice a year.
651
There
were twenty-four courses, and all courses served together at the high feast days.

Covenant A covenant is an agreement between two beings such as kings, nations, people,
or as in the case of the Bible, between man and God. The word covenant (Greek:
diatheke) therefore reflects a special relationship on the part of both parties.
652

Each has responsibilities to the other for the covenant to remain in effect. See the
book of Hebrews for more details, but essentially said, Jesus is the fulfillment of
all Old Covenant promises.

The Cross
The Cross
Symbol of persecution to the Jew
Symbol of death to Jesus
Symbol of renewed life to the church
Originated in Babylon with the cult of Tamuz
653

Cubit A unit of measure: The Scriptures at times refers to a specific length or distance in
the term of cubits, and today there are feet and meters. The true length of a cubit
has been a challenge for archaeologists until they realize that there were two
cubits. The Long or Royal Cubit is a distance of 52.5 cm. (20.67 inches) and the
Short Cubit is 45 cm. (17.71 inches).
654
The latter being the length from the elbow
to the end of the middle finger.
655
Travel on the Sabbath limited to 2,000 cubits
probably the shorter measurement.
656


652. Guhrt, Covenant, Guarantee, Mediator. 1:365-66.

653. Garr. Restoring Our Lost Legacy. 169.
654. Barkay and Kloner. Jerusalem Tombs from Days of the First Temple. 37.
655. Wijngaards, Handbook to the Gospels. 82.

656. Mishnah, Sotah. 5:3.

Curse A word spoken in the name of God that invites His wrath, as well as diseases, ill-
success, ruin, destruction, and death. The opposite of blessing.
657

Dayyaney Gezeloth
Hebrew: A local magistrate as found in Luke 18:1-8. Judges in this position wee
generally corrupt and care little for the common people over whom they were to
render decisions.
658

Dead Sea Scrolls
See 02.02.06

Decapolis The Greek term means ten cities. These cities were a loose confederation of
Greek city-states on the eastern side of the Jordan River and Trans-Jordan
Mountains, with the exception of Scythopolis (also known as Beth Shean) located
west of the Jordan.
659
These cities formed a large bloc that encompassed an area
from Philadelphia (todays Amman, Jordan) in the south to Damascus, Syria in
the north; and from Beit Shean west of the Jordan River to Canatha (todays
Kanawat, Syria) in the east.

They were faithful to the Romans and played a key role in maintaining stability
on the eastern front of the Roman Empire, especially since there was a constant
threat from the Parthian Empire to the east. In was in the Decapolis that the
Greco-Roman culture was first imported with theaters, schools, philosophy,
hippodromes, athletic events, etc. It was also from this area that the Greco-Roman
culture was exported to other parts of the Roman Empire a constant threat to the
small Jewish population within.

The historian Gaius Plinius Secundus (A.D. 23 79), better known as Pliny the
Elder, in his work titled Natural History, listed the ten as: Damascus,
Philadelphia, Raphana, Scythopolis, Gadara, Hippos, Dium, Pella, Canatha, and
Gerasa.
660
However, another historian Claudius Ptolemy (A.D. 60-168), wrote in

657. Herbert, Curse. 57-58.

658. Pentecost, The Words and Works of Jesus Christ. 351; Barclay, Luke. 221-22.

659. Pellett, Decapolis. 1:810-12.

660. Gaius Plinius Secundus, Gerasa. Natural History 5, 74.

his book titled Geography, a different list of names.
661
Clearly, they had different
opinions of what they considered to be a district, city or village. While the number
of cities is uncertain, it is known that there were ten administrative districts for
military and tax purposes, which were instituted by Pompey in 63 B.C.
662

Therefore, it is not surprising that critics would also have comments about it. See
the Map of the Decapolis Cities and Region at 03.04.17.Z.

On a sidenote, in North Africa was a group of five city-states was established for
similar administrative reasons, known as the Pentapolis. Cyrene was one of those
cities.

Decapolitan towns/cities
These were Greek cities such as Tiberias, Caesarea Philippi, and Sepphoris that
were not the center of taxing districts, which is the point of difference that
separated them from Decapolis cities.
663
However, the number of cities of the
Decapolis was not always ten, at times it included several of the Decapolitan
towns. Therefore, ancient writers were sometimes somewhat loose with their
definitions and descriptions.

Defile The terms defile and defilement are difficult to understand for most modern
Christians as there is no equivalent in Christian theology. It is translated from the
Greek miaino, meaning to paint, color, or stain.
664
The causes of defilement were
numerous, such as walking over a grave or giving childbirth. The cleansing
process usually included a ritual dip in the mikvah prayers, etc. The Jewish
people therefore, were always concerned about living a pure lifestyle, which is the
lesson for Christians today although the causes of defilement have changed.

Diaspora The Greek word means dispersion, and technically, could be applied to any
dispersed people.
665
However, throughout history it has been applied to only the

661. Claudius Ptolemy. Geography 5, 14, 18.

662. Pentecost, The Words and Works of Jesus Christ. (Video E).

664. Packer, Defile. 1:447-49.

665. Mills and Michael. Messiah and His Hebrew Alphabet. 104.

Jewish people who live outside of their Promised Land. Most of them were
removed as a result of the Assyrian and Babylonian captivities. See Acts 2:5, 9-11
and 02.01.03.

Didache See 02.02.08

Disciple The term disciple is derived from the Latin discipulus the Greek mathetes and
Hebrew talmid. In all three languages the word means to learn, but the definition
includes the acquisition of knowledge, theory, and practice. Those who became
disciples transformed their lives to the image of their mentor.
666

Dittography A scribal error when copying a text. In this case, when one or more lines are
repeated because a word, or another that is similar to it, occurs in two places that
are close to each other.

Docetism A heresy that states that Jesus did not really come as a human being,but He only
seemed to be human. Therefore, He really did not suffer and die on the cross for
the sins of humanity.
667
For that reason, John said that the Word became flesh (Jn.
1:14). The origin of this philosophy is unknown but it continued to be a challenge
for centuries to come. It was condemned by the Council of Nicea in 325 as a
heresy.
668

Documentary Hypothesis
Julius Wellhausen (1844-1918) is credited for developing, or popularizing the
documentary hypothesis, also known as the Wellhausen hypothesis or the JEDP
theory. But his essential ideas were originated by 17
th
century critics. The
hypothesis essentially says that Moses did not write the first five books of the Old
Testament but that sections of the Torah were written in various areas by different
authors as follows:

1. The Yahwist source (Symbolized by J) supposedly written in the 9
th

century B.C.

666. Campbell, Disciple. 68-70.

667. http://www.merriam-webster.com/dictionary/docetism. August 17, 2013.

668. http://en.wikipedia.org/wiki/Docetism. August 17, 2013.

2. The Elohist source (Symbolized by E) supposedly written in the 8
th

Century B.C.

3. The Deuteronomist source (Symbolized by D) supposedly written
about 600 B.C.

4. The Priestly source (Symbolized by P) supposedly written about 500
B.C.

Wellhausen argues that the writings of these four sections were later assembled by
an unknown editor or editors in the sixth century B.C. Two major reasons for the
conclusion of the critics are,

1. The variations of writing styles and

2. The different names of God (Elohim, Jehovah, Adonai, etc.).

However, when comparing the history of the Jewish people with recent
archaeological and literary discoveries, this theory becomes absurd. The
skepticism of many liberal theologians stems not from a careful evaluation of
available data, but from a predisposition against the Supernatural meaning God
Himself! Arguments that discredit this theory are beyond the purpose of this
study, but a few sources are footnoted below.
669
In addition, there are numerous
references throughout both the Old and New Testaments, as well as the rabbinic
writings, that Moses was the author of the Torah/Pentateuch. Furthermore and
most important, Jesus never questioned the authorship of Moses.

Double Reference
A theological phrase used when a passage describes both the national life of Israel
and the life of Jesus. Similar to type and shadow

Ebionites This name was for many early Christians and was derived from a Hebrew word
meaning poor.
670
Like the name Nazarenes, it once was a common name for all

669. http://www.youtube.com/watch?v=14Ve5BzVLpI; Edward. J. Young. An Introduction to the Old Testament. Grand
Rapids: Eerdmans. 1964. M. W. J. Phelan. The Inspiration of the Pentateuch. Waterlooville, UK: Two-edged Sword
Publications, 2005; http://creation.com/debunking-the-documentary-hypothesis Retrieved September 26, 2013;

670. Uhlhorn, Ebionites. 2:684-85.

believers in Christ Jesus. Among the early Christian writers who mention the
Ebionites, are Minucius Felix (c. 150-270)
671
and a better known writer, Origen
(c. 185 254). Felix referred to the poor as being defined within the name
Ebionites. Origen made a stereotypical comment with was unfortunate, as not
all Jews were known by that name. But his comment identifies some Jews who
held a belief system that was obviously opposed to the instruction of the apostle
Paul.

We are called the poor is not our disgrace, but our glory.

Minutius Felix, Octavius 36

The Jews who accept Christ are called Ebionites

Origen, Against Celsius 2:1

However, while the Nazarenes accepted the apostle Pauls teachings, the
Ebionites rejected most of his instruction and considered him to be an apostate.
Another distinction was that the Ebionites rejected the virgin birth.
672

Consequently, this branch of Christianity become classified as a cult.

Elders Members of the Sanhedrin. The term is presbuteron, and literally means old men.
673

See also See 02.01.04

Epicureans A self-centered pleasure-seeking philosophy of life developed by Epicurus. See
Acts 17:18 and 02.01.05.

Epispasm The surgical Jewish men endured in which the marks of circumcision were
removed.
674
Young Hellenised Jewish men who desired to participate in the Greek
games, which were played in complete nudity, had the sign of circumcision

671. Scholars are uncertain of the date of his life or if he depended upon another church father, Tertullian, for his
information.

672. Uhlhorn, Ebionites. 2:684-85; Miethe, The Compact Dictionary of Doctrinal Words. 78.


674. http://www.bibarch.com/glossary/MI/epispasm.htm; July 20, 2012.

removed as not to be identified as being Jewish. The Sadducees were prone to
endorse this practice. In response, orthodox Jews highly condemned the procedure
and accused them of apostasy.

Eschatology The term is from the Greek word eschatos.
675
It is the doctrine or teaching that
looks for and anticipates the imminent return of Jesus, commonly known as the
Second Coming, as well as all the prophetic event that are connected with His
return. Some believe the end of the world is part of eschatology.

Essenes See 02.01.06

Ethnarch Greek: Means ruler of a nation by Rome.
676

Exegesis The determination of meaning of the biblical text in its historical and literary
contexts. It is from two Greek words ex meaning out, and hegeisthai, meaning to
guide.
677

Faith To have complete confidence and trust in. The oldest definition of faith is in Gen.
3:15 where Abrahams faith in God was considered equal as righteous and was
his complete sanctification.

Figure of Speech
A literary term: This form of literature is not to be taken literally. Writers used
figurative language to express concepts and ideas in a vivid and imaginative
manner.
Galileans This term is not applied to anyone from the Galilee area, but refers to followers of
a rebel named Judas of Galilee. See Luke 13:1.

Gemarah See 02.02.09 and 02.02.16

Genre A literary term: The term genre is a division, style, or type of literature.
The three most common genres of literature are poetry, prose, and drama. The
gospels are written, for the most part, in prose but do contain numerous poetic


676. Batey, Jesus and the Forgotten City. 52-53.

sections. Prose can be divided into two forms of genre: fiction and non-fiction.
Poetry also has a number of genres, such as parallel, concrete, narrative, etc.

Gentiles See 02.01.07

Gnosticism A Greek philosophy religion that infiltrated church and Judaism in the first
century. (See Gnostic 02.02.10) In essence it promoted the teachings that all that
pertained to knowledge and spirituality is good and all that pertained to the
physical realm was evil. Its essential doctrines stated:

1. Mans spirit, God and/or gods are all good and the human body is evil.

2. Man is in an evil world as long as he is confined in a physical body and
therefore salvation is attained only by an escape from the body. Since the
human body is evil it needs to be severely disciplined, which was the
purpose of Pauls comment to the Colossians (2:21-23).

3. The irony of this concept of evil is that it led to the reasoning that
breaking of the divine moral code (i.e. Ten Commandments) was of no
moral consequence. The dualistic reasoning of good and evil led to
licentiousness (cf. Jn. 3:4).

4. Gnosticism denied the humanity of Jesus by (a) stating that He did not
really have a body, but only appeared to have one. (b) Also stated that the
divine nature enter Jesus at His baptism and left shortly before His death.
The gospel writer John addressed the latter issue in his first epistle (1:1;
2:22; 4:2-3).

Among the early Gnostic leaders was Cerinthus (late 1
st
century A.D.). He was a
Jewish-Christian who followed Jewish law but denied that God created the world
as well as the deity of Jesus. He was a contemporary to and an opponent of John.
678
Some in the church looked upon Cerinthus as the anti-Christ, but nearly other
believers saw him as a heretic. It has been suggested that he was the focus of 1
John 1-4.
679
Johns gospel is, to a certain degree, a defense against Gnosticism.
For this reason John said that Jesus is the real light (1:9); the real bread (6:32);

678 . http://en.wikipedia.org/wiki/Cerinthus. Retrieved on August 17, 2013; http://latter-
rain.com/earlychurch/cerin.htm. Retrieved on August 17, 2013.

679. http://dougwils.com/s8-expository/cerinthus-the-antichrist.html. Retrieved on August 17, 2013.

the real vine (15:1); and it is Jesus who will one day rule and reign with complete
and real judgment (8:16). The Gnostic philosophy says that God essentially has
nothing to do with the world, to which John says that not only did God make the
world, He deeply cares for it, and everyone in it and His presents fills it. Clearly,
Gnosticism was an early challenge that the apostles strongly opposed.

Gospels See 02.02.11

Great White Throne Judgment
See. 1 Cor. 15:26

Greeks See 02.01.08

Hades The Greek god of the underworld and death.

Halakhah The Hebrew term for the regulations of daily life such as hand washing, and ritual
observances, that the leading Pharisees placed on the Jewish people.
680

Hallelujah The Hebrew term hallelujah is comprised of two terms, the root word halal which
means praise and jah which is derived from Yahweh, the Jewish name for God. In
essence, praise Yahweh or praise God.
681

Hasmoneans Also known as the Maccabees, the Hasmoneans were a wealthy and influential
family who led a rebellion against the Greek Syrians in the early second century
B.C.

Haphtarah Hebrew: The reading of the Prophets during congregational worship in the
synagogue.

Hassidim See 02.01.09

Hebrew The language of the Israelites, today known as the Jewish people. After the
destruction of Jerusalem in 135 AD and the scattering of the Jewish people from
their homeland, it eventually fell into disuse with the exception of Jewish

680. Lee, The Galilean Jewishness of Jesus, 107.

681. Motyer, Hallelujah. 1:99-100.

seminaries and --synagogue services. However, it was revived and modernized
during the Zionist movement in the early twentieth century and is today the
language of Israel.

Hebrew Bible See 02.02.12

Hell See 08.01.05, 10.01.29, and 12.01.02.Q2 What are the differences among the terms
Hell, Hades, and Gehenna?

Hellenists Hellenists are Jews who adopted the Greek language and culture. Hellenism is
the act of spreading the Greek culture. See also Acts 6:1 and 02.01.10.

Heresy This term has often been incorrectly applied because its definition is not
fully understood. Christianity is essentially the reconciliation of God and man
through the person and work of Jesus Christ. Man is unable to approach God until
reconciliation has been made by Jesus, who is the Mediator. Whatever contradicts
that reconciliation is called a heresy. Throughout history the church has identified
four kinds of heresies, each linked to the corresponding church doctrine. These
are,
1. The nature and character of God and of His relation to the universe and
to man.
2. The nature of Christ 3.
The nature of man 4.
The nature of the results of Christs work among men
Heremeneutics
The science and art by which the meaning of the biblical text is determined. The
term science refers to the principles of thought and language and the
classification of facts and results of various texts. The term art refers to the
proper application of these principles with the guidance of the Holy Spirit.

Herodians The political dynasty that was established by Herod the Great. The Herodians not
only included family members, but all those who were fervently loyal to them.
See Mark 3:6; 8:15; 12:13-17 and 02.01.11.

Hillell, School of
See School of Hillel 02.01.18

Homer (or Cor)

A unit of measurement: The homer, or cor, is equalt to todays measurement of
100 gallons or 440 liters. The term is found in Luke 16:7, in relation to a hundred
honer of wheat which would be about 1,250 bushels of wheat.

Hypostatic Union
A theological term: The term applied to the two natures of Jesus of being
fully human while at the same time being fully divine.
682

Hyperbole A literary term: A deliberate exaggeration or overstatement to emphasize a point,
sometimes with a sense of humor.

Idumeans See 02.01.12

Imago Dei A Latin phrase and theological term meaning the image of God. It is based upon
Genesis 1:27, and that the image of God in humanity was damaged, some say lost,
at the fall of man.
683
The work of salvation by Jesus is to restore that lost image.

Inn See 04.03.10

Interpolation Interpolation is the insertion of a word or paragraph into an existing text so that it
appears to be the work of the original author. For example, some scholars believe
that the words by Josephus concerning Jesus in Antiquities 18 were added by
Christian writers a century or two after the author passed. That is an
interpolation. Concerning Josephus, others, including this writer, believe those
words at not an interpolation, but they are original to Josephus.

Ipsissima verba
See 08.03.04.Q4 for ipsissima verba and ipsissima vox,

Israelites A term given to the Hebrew children of all twelve tribes. During the Babylonian
captivity, the Israelites became know as Jews, a term first associated with those
who belonged to the tribe of Judah, but then applied to all Israelites.

Jehovah A popular name for God that is the result of a mistaken translation. In 1520 Petrus
Galatinus translatered the Sacred Tetragrammaton into the Latin name for God,

682. See Appendix 8 and 04.01.03.Q1. Grudem, Systematic Theology. 558.


JHVH. However, he needed vowels which he derived from Adonai, one of many
Hebrew names for God. The result was a new name Jehovah.
684
However,
scholars disagree on the origin of the error, some believe it dates back to the
thirteenth or possibly to the fifth century.

The Jesus Seminar
The Seminar was established in 1985 and at that time had about 150 critical
scholars who studied the gospels, although membership since then has dropped to
about half. In 2006 the group analyzed the gospel narratives of Jesus and voted,
with the use of colored beads, as which words and deeds were actually His and
which were not. In their collective decision they concluded, for example, that only
two words of the Lords Prayer were actually said by Him, they voted that the
virgin birth is a myth, there was no resurrection, and after the resurrection that did
not happen there were no miracles. Opinions of the Seminar are not posted within
this manuscript for obvious reasons.

Jews See 02.01.13

Jewish Writings
See 02.02.13

Josephus See 02.02.14

Judaea There has often been name confusion between the southern region known as
Judah or Judea, and the name of the entire country Judaea. The name Judaea
is often used interchangeably with Israel, although the latter term seems to have
been used less often in the first century. Furthermore, the name Judah is
generally that of a person, but the descendants of Judah are also known as the
people of Judah or the people of Judea.

Judea See Judaea above

Judah See Judaea above

Judaism, Biblical
The religious faith of Judaism that is based solely on the teachings in Hebrew

684. Cosby, Interpreting Biblical Literature. 193; http://www.thefreedictionary.com/Tetragrammaton. December 21, 2013.

Bible which is also known as the Old Testament.

Judaism, Rabbinic
The religious faith of Judaism that is a blend of the teachings in Hebrew Bible and
in the rabbinic writings such as the Mishnah, Midrash, Talmud, and others.
Rabbinic Judaism of today was founded by the Pharisees of the time of Christ
although it has changed throughout the centuries so that many practices of
rabbinic Judaism today are cultural additions to the biblical foundation of faith.
685

Judaizer A Christian term of the born-again Pharisees in the first century church who
believed that a Gentile had to first convert to Judaism and then become a
Christian. However, the term could also be applied to Gentiles who either
converted to Judaism, became God-fearers, or lived like Jews as mentioned in
Esther 8:17.

While today the idea of converting to Judaism first seems ridiculous, first century
Jewish believers continued to sacrifice and pray at the temple until it was
destroyed. Therefore, the debate was one of legitimate concern. Those Christian
Pharisees who believed that the entire Mosaic Law had to be applied to Gentile
Christians, were the ones who gave the apostle Paul so much trouble. 686

Some bibilical encyclopedias tdo not mention the term Judaizer while other refer the term to
Jewish Christians.

Justified A legal term in which a judge pronounces a criminal as not guilty. Every
believer who has placed their faith in Jesus for mercy and salvation is pronounced
justified and righteous by God as if no sins were ever committed (Romans 3:24).

Katuvah The marriage contract between a man and woman that was signed at the tome of
betrothal. At the time of Christ a Katuvah or katubah stated that the husband
could not have a second wife, and if there was a divorce, what his obligations
were. For further details, see 04.03.03.A and 08.02.01.
687

Koine Greek The dialect of Greek (as opposed to classical Greek) commonly spoken in the

686. Uhlhorn, Jewish Christians, Judaizers. 2:1179.

687. Ilan, How Women Differed. 38.

ancient
Near East and in which the New Testament was either written, with a few
possible exceptions such as Matthew, which were immediately translated into
Greek.

Kosher laws Dietary laws that dictate which foods are pure and which are impure and
therefore, cannot be eaten. These laws also indicate how acceptable foods are
prepared.
688

Law The Jewish people used the term Law in four distinct ways.

1. They used it in reference to the five books of Moses. In Hebrew these
books were known as the Torah, but in Greek they were called The
Pentateuch, which means The Five Rolls.
689

2. They used it in reference to the Ten Commandments.

3. They used it in reference to the entire Hebrew Bible.

4. They used the term in reference to their Oral Law, also known as the
Traditions of the Elders in Matthew 15:1-2.

The context of a conversation or writing determined which of the above four
definitions apply. To add confusion for the modern reader, while the first three
references have specific orientation to the Written Word, the fourth definition is a
reference to the Oral Law, which in the second century (A.D.) was written and
became known as the Mishnah. Jesus always honored the Written Law, but he
challenged the leading Pharisees who placed the Oral Law in a superior and more
authoritative position than the Hebrew Bible.

On an important side note, the Church has adopted a Roman view of Law, that
means restriction and is therefore bad, while the Hebrew Bible views Law as
Instruction and Freedom, and therefore Good. Furthermore, the negative tone of
the phrase Law is often placed upon the term Old Testament. Scholars have long

688. A point of interest is this: the church instituted a taboo on eating horsemeat, but it was not for religious reasons. In
732 Pope Gregory III decreed the first Christian prohibition against any kind of food horsemeat. The reason was
that it was reserved for the soldiers who were fighting the invading Muslims.


recongnized that the Old Testament is the New Testament hidden and the New
Testament is the Old Testament revealed.

Leaven It is often, but not always, symbolic of sin and false teaching as illustrated in
Mark
8:15 (the Herodian family and the religious elites), the sin of malevolence,
immorality and wickedness in 1 Corinthians 5:6-8, the sin of religious legalism in
Galatians 5:9. Under the Mosaic instruction leaven was to be removed from the
home prior to Passover, and the significance of the Passover lamb is that it
covered the sin. Jesus, in turn, was the perfect Lamb of God who did not cover
but removed all sins from the life account of every believer by His sacrificial
death.

Levites Descentants of Levi who served in the temple as assistants to the priests. See.
John 1:19 and Luke 10:32.

Libertines A group of former slaves who had their own synagogue in Jerusalem. See Acts
6:9.

Linguistic equivalence
A literary term related to the translation of the Bible whereby the translators
attempt to produce a literal word-for-word translation.

Living water A phrase used to reveal the eternal life and refreshment found in Jesus. See
discussions in 05.05.05; 06.01.03 and Jn. 4:4-26; 11.02.14 and Jn. 7:37-39;
11.02.14; 11.02.22; 18.01.05; and Appendix 13.

Lord The phrase the Lord has several different meanings as follows:
690

1. It is generally a reference to a deity, including the God of Abraham,
Isaac and Jacob, but also to pagan gods such as Asclapius, Hermes, Zeus,
and others.

2. The term is applied to the head of a family, especially in the Old
Testament era.


3. In the writings of the apostle Paul the term us used in reference to the
master of slaves (1 Tim. 4:1-2; Tit. 2:9; 1 Pet. 2:18)

Love The English language has only one basic word for love, the meaning of which
is determined by the context it is used. The New Testament Greek has four words
for love, each with a different shade or tone of meaning. They are:
691

1. Philia is the deep affection or love between friends.

2. Storge is the love between members of a family.

3. Eros is the love that attracts two people together. It is the root word for
the English term erotic. It tends to be a self-seeking love that seeks
passion and lust.

4. Agape is opposite of eros, in that it seeks the highest and best good for
the other person; it is self-sacrificing for another. This term is the most
frequently used word for love in the New Testament
692
and is the least
used word for love by Greek writers. Agape love is the God-kind of love
that Jesus demonstrated. It isnt heart love as much as it is will love.
693

LXX It is the abbreviation for the Greek translation of the Hebrew Bible known as the
Septuagint. See Septuagint in 02.02.25.

Madaba Map The Madaba Map is a huge mosaic map (51 ft by 19 ft) that was created in the 6
th

century AD in the church floor in Madaba, in Modern Jordan. Made with an
estimated 1.1 to 2 million small mosaic tiles (tesserae), it depicts Jerusalem and
the Holy Land, but nothing related to Judaism. For example, it show the Church
of the Holy Seplucher but not the Temple Mount. Its significance is that it reveals
places that would otherwise have been lost in history, and how the Byzantine
church viewed the Jewish people.
694

Maleficium The Latin term for magic.


692. Examples are 1. Cor. 13 (the classic love chapter), 1 Pet. 1:22; Rom. 12:10 and Jn. 3:16.


694. See also 14.02.03.D and 05.02.03.Z.

Manuscripts The original handwritten documents are known as autographs or manuscripts.
None of these original writings of Scripture have survived due to their frequent
use. However, many have survived beginning from the second century A.D., with
a few dating to even earlier.

Maphtir Hebrew: The title given to the man reading the Scriptures during congregational
worship in the synagogue.

Masoretic Text
The Masoretic text is the standard Old Testament translation that was produced by
a group of Jewish scholars known as the Masoretes, between the third and sixth
centuries (A.D.). Since the written biblical Herbew has only consonants, the
Masoretes added vowel points and punctuated the text. The oldest version is dated
to 1088, barely a thousand years old. The modern Old Testament is based upon
the Masoretic text.

Nazarite This term is not related to anyone from the village of Nazareth, but rather, a
Nazarite was any man who took a Nazarite vow as prescribed in Numbers 6.
See Judges 13:3-7 and Luke 1:15.

Menorah The Menorah is the seven lamp candelabra that is generally said to be symbolic of
the
Jewish people and their faith. God said that He ordained the lamp for His anointed
servants (Psm. 132:17). In reality God said it was His symbol for His people and
in Revelation 1:12-13 Jesus said He was the center of the seven lamp candlestick
symbolic of Him being the light of the world. Since the church was grafted into
the seed of Abraham (----) then the Menorah is obviously symbolic of Gods
people under both the Old and New Covenant. Both Jews and Christians are
identified in this symbol. The Menorah has seven candles for the seven priests
who carried the ark of the covenant (Jos. 6:4) and later the seven men called to
ministry in the church (Acts 6:3). It has been suggested that the seventy-two
decorations on the Menorah are representative of the seventy-two elders who
received the spirit of Moses (Num. 10) as later the seventy-two apostles sent out
by Jesus (Luke 10).to preach the Kingdom of God.
695

695. Garr, Restoring Our Lost Legacy. 170-72.

Messianic banquet
At the end of history the final fulfillment of the Kingdom of God will include a
huge banquet with the Messiah. See Isaiah 25:6-9 and Luke 14:15-24.

Messianic consciousness
Some scholars debate whether or not Jesus believed and claimed that He was the
Messiah.
696
Others say that at the early age of 12 Jesus was fully aware that He
was the Messiah and had a special calling and responsibility upon His life. This
writer says that since Jesus communicated with His heavenly Father daily, He was
aware of his messianic calling from childhood, but the first recorded expression of
it was when He was in the temple at age 12.

Metaphor A literary term: A figure of speech in which one thing is spoken as if it were
something completely different.

Metrete A unit of measure: This Greek word refers to a volume of 8.8 gallons, or 39.4
liters. When Jesus turned water into wine, the six ceremonial jars eachheld about
2 or 3 metretes, or a total of about 600 liters (Jn. 2:6).

Meturgan Some synagogues had a meturgan, an interpreter, since many foreign people came
to Jerusalem.
697

Middle East The phrase is used to aid the modern reader who many not be aware of the fact that
historically, this area was commonly referred to as the Ancient Near East. The
latter
phrase is more accurate, but out of common use.

Midrash See 02.02.15

Mikvah A mikvah (mikvaoth, plural) is a square or rectangular hole cut in stone usually 4
feet by 4 feet by 3 feet deep or somewhat larger.
698
It is filled with water for the
purpose of ritual immersion every time someone became impure or entered the

696. http://www.monergism.com/thethreshold/sdg/pdf/vos_consciousness.pdf. Retrieved January 17, 2014.



temple or participate in major festival services.
699
Ritual immersion is different
from baptism in that baptism is a one-time public declaration of the acceptance of
Jesus as Lord and Savior and repentance of a sinful life. See images at 04.04.03B
and 05.05.05C, with additional information at 05.05.05.Q2.

Mishnah See 02.02.16 and 02.02.18

Miracles Evidential proof of direct communication between the spiritual world and the
physical realm. A miracle is considered of divine origin when associated with the
message of Jesus as Lord, Savior, and Healer. This distinguishes the miracle from
demonic miracles.

Mount Moriah
It is where Abraham was about to offer Isaac as a sacrifice God until God
prevented the childs death. The mount became later known as the Temple Mount
where both Solomons Temple (the first temple) and the Herods Temple (the
second temple) once stood. The Hebrew word for Mount Moriah is har ha-bayit
meaning mount of the house.
700

Mount Zion Originally Mount Zion was a hill in the western end of Jerusalem. However, in
the course of time it became the name of the Temple Mount as well as for the city
of Jerusalem.

Nazi The president or synagogue leader was known as the nazi.
701

Narrative A literary term: A narrative is a story.

New Testament
See 02.02.17
Old Testament
See 02.02.19

Oral Law See 02.02.18 Mishnah 02.02.16, and Oral Tradition 02.02.20

699. See Num. 9:10; Jn. 11:55; Acts 21:24-27; Josephus Wars, 1.11.6.

700. Mills and Michael. Messiah and His Hebrew Alphabet. 7.


Oral Tradition
See 02.02.20 and Mishnah 02.02.16

Ostraca Prior to the invention of paper and papyrus was expensive, broken pieces of
pottery were used for note pads. An ostraca is a pottery fragment that was used as
a writing surface. Since pottery does not deteriorate as do other writing surfaces,
ostraca have incredible value to archaeologists as these reveal written thoughts,
concerns and comments of a by-gone era. An example is the King David
Fragment at 03.02.01.A.
Oxymoron A literary term: The term oxymoron is from two Greek words oxus, meaning
sharp, pointed, and moros, meaning dull foolish.
702
In modern English the
term oxymoron means two opposites that are combined as a single phrase, such
as military intelligence, or an icy hot medical patch.
Palestine The name given to the land of Israel after the destruction of Jerusalem in 135 AD.
At that time Emperor Hadrian renamed the land Palestina, in honor of Israels
ancient enemies, the Philistines. While the name did not originate with him, he
popularized it.
The name Palestine does not appear as a proper name in any biblical books.
Over the centuries scholars and Bible publishers used the name because readers
could identify Palestine with current events. Israel did not become resurrected
again until 1948.

Pan The Greek god of the forest who also kept order among rival deities. Pan
was among the supreme gods and from where the name pantheon originated.

Papyrus Papyrus is a paper-like material made from the pith (center) part of the papyrus
plant. This writing material originated in Egypt but was used throughout the
ancient world. Thousands of papyri fragments with biblical verses and historical
events have been found in tombs, caves, and even garbage dumps, are well
preserved due to the dry Egyptian climate.

Parable A literary term: A parable is a form of teaching in which one thing is set aside
another. In essence, the first object which is understood is compared to the second
object so it will be understood.
703
There are only two exceptions (Job 27:1 and

702. Various biblical writers used oxymorons, as found in Job 22:6; Isa. 68:10; Jer. 22:19; Mt. 16:25; Acts 5:41; 1 Cor.
1:25, 1:27-29, 9:17; 2 Cor. 6:4, 8-10; 8:2; 12:10,11; Eph. 3:8; 1 Tim. 5:6.

703. Vincent, Word Studies in the New Testament. 1:74-75; Mowry, Parable. 3:649.

29:1) where a parable is not a comparative story. Parables have a single central
theme and cannot to be used to support or deny doctrine, but they convey a divine
truth. Sometimes, what appears to be a parable, isnt, such as Matthew 25:31-46.
See also 14.01.09 and 09.03.11.X The First Principle Of A Parable.

Paradox A literary term: A statement that seems to be contradictory but contains truth.

Parashah Hebrew: The reading of a lesson from the Law or Torah during congregational
worship in the synagogue.
Parchment A leather writing material produced most often from the hides of sheep and goats.
Pharisee A religious sect who considered themselves to be the guardians of the written and
oral laws. This was a separatist movement with significant influence over the
common people. See various references including Matthew 12:1-2; 23, and
02.01.14.
Parnasim Men who held a position in the synagogue similar to deacons in the church. The
structure of the early church imitated the structure of the synagogue. The
synagogues generally had three men known in Hebrew as almoners or parnasin,
who cared for the poor and others in need.
704

Pentapolis A group of five city-states in North Africa that were established for Greek
administrative reasons. Cyrene, the home of Simon of Cyrene, was one of those
cities. East of the Jordan River a similar administrative jurisdiction was created
with ten city-states known as the Decapolis.

Pentateuch See 02.02.21

Pericope A set of verses which may consist of more than a single paragraph that form a
complete thought, theme, or story. The term is generally used for religious
literature such as the gospels, but may be used for other readings as well,
especially for public reading.


Permutation An accidental error made be a scribe while copying the text. It is the substitution
of a letter with another letter that resembles another letter.

Pharisee See 02.01.14

Philo See 02.02.22

Phylactery A small leather box that was worn on the forehead, or left arm, and contained a
scripture. Women, servants and children were not required to wear them,
although women could, if they wanted to, wear them on Passover.
705

Pliny the Younger
See 02.02.23

Pogroms
A systemative execution of Jewish people as occurred in A.D. 39-41 in Rome, in
Russian in the 1880s, and in Germany in the 1930s and 40s.

Polis The Greek word for city, one that was an administrative center for a district or
region.

Poseidon The Greek god of the sea, earthquakes, storms, and horses.

Postexilic The term means after exile, as in the late 6
th
century B.C. when the Jews
returned to Israel after being in exile in Babylon.

Proconsul A Roman official, generally of the Praetorium or consular rank who served as a
deputy consul in the Provinces governed by Rome. The assignment was generally
for a year, and sometimes longer, and the proconsul had unlimited power in all
civil and military affairs. Paul recorded two men of such rank and office: Sergius
Paulus (Acts 13:7) and Gallio (Acts 18:12).
706

Procurator Define p 29 relation to ethnarch


706. Tenney, ed., Proconsul. 13:1660.

The governor of a province whose position was appointed personally by the
emperor. Three procurators of the NT era are Pilate, Felix and Festus, all of whom
had their headquarters in Caesarea Maritima.

The mysterious Quirinius of Luke 2:2 was not really a governor or procurator of
Syria, but a temporary imperial legate who functioned as a procurator on behalf of
the emperor.
707

Prophet A prophet, or nabi, is one who speaks forth the word of God.
708
The words of a
prophet are not so much of a predictive nature as they are of a right and worng
nature that people live their lives as God wants them to. Old Testament prophets
were active in social justice and often gave dire warnings to religious leaders and
kings of pending doom, but also gave words of hope and a future.

Proselytes Gentiles who converted to Judaism and participated in the religious rituals
required (baptism and circumcision for men). See. Matthew 23:15 and Acts 2:10;
13:43.

Protevangelium of James
A second century book that glorifies Mary, the mother of Jesus. The author of The
Protevangelium of James, was not a biblical figure, he had little or no knowledge
of the Jewish culture and the book is full of imaginative details. Some scholars
have dated it to about A.D. 200 and identified it as a creative novel.
709

Pseudepigrapha
See 02.02.24. A classification of books not found in the Hebrew Bible or
Apocrypha. The name literally means, false writings, because these books were
ascribed to earlier authors. The books contained therein are:
The Ascension of Isaiah Assumption of Moses
Book of Enoch Book of Jubilee
Greek Apocalypse of Baruch Letters of Aristeas
3
rd
and 4
th
Maccabees Psalms of Solomon
Secrets of Enoch Sibylline Oracles
The Testament of the Twelve Patriarchs
710

707. Tenney, ed., Procurator. 13:1660.

708. Hatch, The Influence of Greek Ideas and Usages. 73.

709. Bailey, Jesus Through Middle Eastern Eyes. 27.

710. Tenney, ed., Pseudepigrapha. 13:1694.

Publicans Some Bible translations use this old English term for tax collectors who were
Jewish men appointed by the Romans or their puppet monarchs to collect taxes
from fellow Jews. See Luke 3:13; 19:8 and Matthew 9:9.
Q The word/letter Q stands for the German word Quelle meaning source, that is said
to be a lost gospel in theory. A number of German scholars have said that
approximately 235 verses in the gospels of Matthew and Luke parallel each other
and therefore, must have come from a common source. That theoretical source is
said to be Q. Another less known theoretical source is M.
711
However, no literary
or archaeological evidence has ever been found to support these theories.

Their analysis raises the question as to whether there ever was such a gospel, that
is now manuscripts. These scholars have place so much faith in their analysis, that
they have created a hypothetical document and refer to it as a it historical fact.
No reference to a Q document was made within this manuscript for obvious
reasons, but is mentioned here so the reader is somewhat knowledgable of it.

Rabbi The term means teacher. The Greek word didaskalos is generally
translated as rabbi.
712
Most men who became rabbis received their training in one
of the yeshivas (seminaries) in Babylon or Jerusalem. In the first century, the term
was not an official office, but one given for respect. Therefore, to be a rabbi, all
what one had to do was to have disciples.
713
Jesus, of course, did not attend a
yeshiva, but gather disciples once people heard Him teach. And the fact that He
had disciples and was teaching people without a formal education highly irritated
the leading Pharisees.

Rabbinic Pertaining to the rabbis. The term is usually used as rabbinic literature meaning
literary works written by the rabbis either before, but ususally after the time of
Jesus.

711. Blomberg, The Authenticity and Significance of Jesus Table Fellowship with Sinners. 237, 262.

712. Barclay, John. 1:7-8; Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 11.


Rabbinic Age The time from the end of the 1
st
century (AD) to the early 7
th
century when the
great rabbis lived such as Yohannan ben Zakkai, Akiva, and Judah the Prince.
They were leaders in the writing of the existing Oral laws (Mishnah) and the
development of the Talmud.

Rabboni Rabboni and Rabban are higher titles than rabbi. A rabbi was a teacher at the
time of Jesus but the phrase did not become an official clergy title until centuries
later.

Rapture A term applied to the return of Christ when He will get His church prior to
catastrophic warfare on earth (Mt. 24:23; Jn 14:3; Acts 1:11; Lu 12:40; I Thess.
4:4-18, 5:2; Rev. 3:11).

Redemption This refers to the price paid by God to remove a sinner from condemnation. The
price was the death of Jesus, who arose three days later.

Righteousness
Essentially it is being in right relationship with God. Righteousness (Greek
dikaiosyne) is defined by a number of terms such as uprightness, upright, just
acquitted
714
or as children say in a simplified manner, as if I never sinned. A
righteous person is not one who observes a particular code of ethics or rules, but
one who has a special relationship with God.

Red Heifer There is no mention of the sacrifice of the red heifer in the New Testament, and
its connection with the life and ministry of Jesus is seldom mention in Christian
literature. Yet it must have been significant since Herod the Great built a bridge
east of the temple that was called the Bridge of the Red Heifer. Scholars believe a
red heifer was sacrificed on the Mount of Olives. Some scholars believe the ashes
of the last red heifer were saved when the temple was destroyed and kept in
Galilee until the 3
rd
century.
715
There is much that remains a mystery concerning
this sacrifice and the current status of the ashes of the last sacrificed heifer.

Repent The word repent in Greek is metanoias, which literally means to change ones
mind. However, in the first century culture, to change ones mind also meant to

714. Brown, Righteousness, Justification. 3:352-54.

715. Babylonian Talmud, Hagigah 25a and Niddah 6b ((Soncino ed.); Moseley, Yeshua: A Guide to the Real Jesus and the
Original Church. 139, 142.

change ones lifestyle to match his new way of thinking.
716
Because of a Godly
sorrow for sin, the believer knowingly turns from a sinful lifestyle and to Christ
by faith for salvation, and then in pursuit of a biblical lifestyle (Luke 13:3).

The word repent in Greek is metanoias, which literally means to change ones
mind. However, in the first century culture, to change ones mind also meant to
change ones lifestyle to match his new way of thinking.
717

Romans See 02.01.15

Sabbath days Walk (or Journey)
Taking a long journey on the seventh day was deemed as work and, therefore, a
violation of Sabbath regulations. It is based upon Numbers 35:4-5. Ironically, the
School of Sophrim popularized travel restrictions and how to avoid them, which
were eventually recorded in the Mishnah. It was a distance of two thousand cubits
(1 cubit = 17.71 inches). By the first century the regulation was extended and the
rabbis placed a marker outside of every village to indicate the end of a Sabbath
Days journey. If, however, one wanted to walk a greater distance on the
Sabbath, then on the previous day some personal belongings would be carried to
the mile marker. The personal belongings were said to create a type of second
home so that one could begin walking another two thousand cubits without
violating the rabbinic rules.
718
See the School of Sophrim below for more
details.

Sadducees An aristocratic religious sect that controlled the temple and, at the time of Jesus,
as an incredibly corrupt. See Mark 12:18; Luke 20:27 and 02.01.16.

Salvation Gods plan to bring man back to himself. It is not just a hope, but an absolute
necessity to inherit eternal life. The Greek word soteria, means healing for the
body and soul.
719

716. Barclay, Mark. 26; Richardson, Repent. 191-92.

717. Barclay, Mark. 26; Richardson, Repent. 191-92.

718. Mishnah, Erubin, 5.1-5.9; Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 1:232.

Samaritans A people group who were descendants of Jews and Gentiles brought together by
the Assyrian Empire in the eighth and seventh centuries B.C. They lived in an
area between Galilee and Judea. See John 4:9; 8:48; Matthew 10:5;Luke 10:33;
17:16 and 02.01.17.

Sanctify / Sanctification
Sanctification means to be separated from sin and separated unto God. To
sanctify is to set apart for some specific or holy use. (Jn. 17:16; 1 Jn. 2:15).

Sanhedrin The religious and legal supreme court of the Jewish people. See Matthew 26:65-
66 and 27:1-2. The court consisted of the following entities:
720

a. 1 President and high priest who was Caiaphas.

b. 24 chief priests who were Sadducees

c. 24 elders who were Pharisees

d. 22 scribes who were Pharisees

Sarcophagus (Plural sarcophagi). A coffin, that remained above ground and was usually
ornately carved. Since the sarcophas was made from limestone, the body
decomposed and disappeared quickly leaving only teeth and some skeletal
remains.

Satan The great enemy of God and believers. He is the adversary, the one who
comes to steal, kill, and destroy the work of God and the church I Peter 5:8).

Saved To be rescued or delivered from destruction by the grace of God.
However, this gift of deliverance has to be accepted by the sinner to become
effective.

Scribes The scribes were the lawyers students, interpreters and teachers of the Written
and Oral Law. See Matthew 16:21; 21:15; 23:2; 26:3 and 02.01.20.


Scriptures The desires of God and the history of His people as originally recorded on
parchment and papyri, which was later compiled into a book known as the Bible.

Sea of Galilee The Sea of Galilee is an inland fresh-water lake and is known in Scripture by
the following four names, but in the original language, it is not known as the Sea
of Galilee.
1. The "Sea of Chinnereth," or "Chinneroth" (Heb. Kinneret, "harp-
shaped"), for the shape of the sea (Num 34:11; Josh 12:3; 13:27).

2. The "lake of Gennesaret" (Luke 5:1), the name of the extended plain
adjoining the lake.

3. The "Sea of Tiberias" (John 6:1; 21:1), the name used by the natives at
this time-Bahr Tarbariyeh;

4. "Galilee" (Matt 4:18; 15:29).

Second coming
A term applied to the return of Christ with His church to rule the earth for a
thousand years from Jerusalem. This will be seven years after the rapture.

Second Sabbath
Certain festival weeks had a second Sabbath that was honored as highly as an
ordinary Sabbath. For example, the final day of the Feast of Tabernacles was
known as the Day of the Great Hosanna or Hosanna Rabba. It was a day of great
celebration and considered a Second Sabbath of that week (11.02.14; Lev.
23:36; Jn. 7:37-39).
721
Another example was the Day of Preparation in the Feast
of Passover (17.01.01; Jn. 19:31-37).

Semantic equivalence
A literary term related to the translation of the Bible whereby the translators
attempt to produce a meaning-for-meaning translation.

Septuagint See 02.02.25

721. Edersheim, The Life and Times of Jesus the Messiah. 582. See also 11.02.14.

Shammai, School of
See School of Shammai 02.01.19

Shekinah The Hebrew root word Shekinah or Shechinah is shachan and means that which
dwells.
722
It is the presence of God in a most profound way that is recognizable
by mankind as a bright light or an illuminated cloud. The Hebrew Kvod Adonai
means the Glory of the Lord, while its Greek counterpart Doxa Kurion means
brilliance, or splendor of the appearance of the Shekinah Glory.
723

Sicarii See 02.01.21 and Zealots 02.01.22

Sin The separation from God that humanity has inherited from Adam and Eve.

Sins Our words, deeds, and thoughts that violate the commandments of God.

Sinner As defined by the leading Pharisees, a sinner was anyone who did not conform
their legalistic rituals, which included numerous prayers and washings throughout
the day. Furthermore, since Roman coins had images of men and pagan gods, the
strict Pharisees considered anyone who touched a Roman or Greek coin as filthy.
Such a person violated the command against graven images.
724
However, when
the term is applied to a woman, such as She is a sinner, the phrase nearly
always means that she was a prostitute.

Son of Man The phrase could mean any boy or man of the phrase is son of man. However, The
phrase Son of Man in the Book of Enoch is a figure, who is waiting in heaven
until God sends him to earth where he would establish his kingdom and rule over
it. This book was common knowledge to the Jewish people, so when Jesus
applied the phrase to Himself, it was clearly claiming to be the long-awaited
Messiah. The expressions of Son of Man and Son of God, express the deity of
Jesus,
725
but the former title also asserts His humanity.
726




725. Jn. 3:13; 5:27; 6:27; cf. Mt.26:63-64; Tenney, The Gospel of John. 105.


Sophrim, School of
A Jewish school of theology that was popular from 450 B.C. to 30 B.C. It was
instituted thousands of rules and regulations that pertained to every aspect of
Jewish life in an attempt to make the lives of Jewish people more righteous and
prevent any breaking of the Torah laws. Scribes and rabbis of this school
attempted to build a fence around the Torah as described in Mishnah, Aboth
1.1.
727
One of its regulations promoted the idea that a mans home was wherever
his possessions were. Therefore, on a Friday, one could place a few personal
items near the end of a Sabbaths Day walk and then, on a Sabbath, he could walk
to his possession and continue on a second Sabbaths Day walk without violating
the first.
728

Stadion A unit of measurement that originated from a race course in the Olympics. Its
distance is equivelant to todays distance of 202 yards or 185 meters. John 6:19
indicates that the apostles had rowed about 25 to 30 stradia across the Sea of
Galilee when they encountered Jesus walking on the water. John 11:18 indicates
that Bethany was about 15 stradia from Jerusalem, which is equivelant to todays
distance of two miles or three kilometers.

Star of David The earliest origination of the star, according to Samaritan teachers, is from the
six cities of refuge that established by Moses. The locations of these cities
created the fixed points of two intersecting triangles on a map. The Star of David
is a six-pointed star associated with national Israel and in the nineteenth century
became the popular insignia of the Zionist movement. Anti-Semitism claim that it
originated with ancient occult religions, but it in fact was stolen by the occultists
in the early church age.

Stoics A philosophy of life found by Zeno (335-263 B.C.) who believed that the main
goal in life was to rise above all issues of life and reveal no emotions in pain or
pleasure. Zeno taught his disciples in the Athenian marketplace so passers by
could stop and listen to him expound truths as he understood them. The name
Stoic was acquired froom the Stoa Poikile, that is the Painted Portico of the
marketplace.
729
The concept of deity for the Stoics is that of a world-soul,

727. See Mishnah 02.02.16.
728. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 8, pages 2-4 and Class 13, page 11.

729. Bruce, New Testament History. 41-43.

meaning that everything is a god which is a pantheistic worldview. See Acts
17:18.

Synagogue It is believed to have originated in Babylon. The synagogue was, and continues to
be, the center of Jewish community life. It was open daily for prayer, worship,
childrens education, discussions of community importance, legal decisions, and
other important issues that might arise. It was not, however, a place for sacrifices
as these occurred only in the temple.

Synoptic gospels
Since Matthew, Mark, and Luke have similar wording, content, and order, they
are
referred to at the synoptic gospels. The term synoptic meanings seeing together.

Talmud See 02.02.26 for a description of the Babylonian and Jerusalem Talmuds.

Tanakh See Hebrew Bible 02.02.12

Tannaim, The A second rabbinic school that decided the rabbis of the Sophrim left too many
holes in their laws. So the Tanniam rabbis added more restrictions. This school
started in 30 B.C. of the Inter-Testamental Period and continued to about A.D.
220. It eventually became part of the Mishnah. (see 02.02.16 Mishnah).
730

Targum See 02.02.28

Tax collector A tax collector was generally a Jewish man who became an agent of the
oppressive Roman Empire. Collectors were known for their corruption, requiring
taxes far in excess than was by the heads of state. In essence, they used Roman
soldiers, if needed, to increase their wealthy position. Hence, they were hated by
the Jews. See 06.03.11 for more details, including the types of tax collectors.

Tebhah The Hebrew word tebhah was the cabinet or ark of painted wood in which the
Torah scroll was kept in the local synagogue.
Temple One of two institutions where the Jewish faith was expressed, the other being in
the local synagogue. The temple was the place of sacrifice of sins and the
observation of the seven festivals, which were grouped together in three festival

730. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 8, pages 2-4.

events. Since more Jewish people lived outside of the Holy Land than inside and
since travel was difficult in ancient times, those who lived more than 15 miles
from Jerusalem were encouraged to make a Passover pilgrimage only once in a
lifetime. Those within the 15 mile perimeter were required to make annual
observations of the feasts.

Tetragrammaton
The name of God was so sacred to the Jews, that they refused to pronounce it. The
tetragrammaton is the four Hebrew letters yod, he, vav, and he, transliterated
without vowels as YHVH, but pronounced as Adonai.
731

Textual Criticism
The term as applied to biblical studies means the study, analysis, and comparison
of ancient documents to determine the original of the text. This field of study
arose because there are slight variations of some ancient texts. The term does not
mean to find fault, but to uncover the original meaning by the speaker/writer to
his audience.

Therapeutae The Therapeutae was a Jewish sect that lived in the Diaspora, but had a large
concentration in Alexandria, Egypt. While they were not Pharisees, they observed
the regulations and doctrines of the Pharisees. What is known about them is
primarily from an account in De Vita Contemplative translated as The
Contemplative life, authored by the Jewish philosopher Philo who lived in
Alexandria (20 B.C. A.D. 50).

Theocratic anointing
A theological term that applies to a special intervention by the Holy Spirit Who
equips someone who is called to fulfill a special mission.
732
Moses and the
seventy elders (Num. 11:17; 25) are among several examples of the Old
Testament era.
733
The most significant example occurred at the baptism of Jesus
(See 05.02.03).

731. http://www.thefreedictionary.com/Tetragrammaton. December 21, 2013.

732. http://www.bookmanministries.com/Documents/Theocratic%20Anointing.pdf. Retrieved January 17, 2014.

733. Joshua, (Num. 27:18; Deut. 34:9), Othniel (Jud. 3:10), Gideon (Jud. 6:34), Jephthah (Jud. 11:29), Samson (Jud.
13:25; 14:6, 19; 15:14).

Theophany A theological term that refers to the visitations of God in one form or another,
such as the various appearances of an angel of the Lord mentioned in the Old
Testament. Such visitations are now generally regarded as by the pre-incarnate
Jesus.

Threshing The process by which grain, such as wheat or barley, is loosened from the stalk.
The process included spreading the grain out on a threshing floor afterwhich a
donkey or ox pulled a threshing sled over the grain. The sled crushed the grain
stalks sufficiently to loosen the kernel, after which it was winnowed. Note:
Threshing floors are generally located on a hilltop so the breeze can blow away
the chaff in the winnowing process.

Thomas, The Gospel of
This book was written by Didymus Judas Thomas and supposedly contains some
secret sayings of Jesus. The phrase secret sayings was a key element on the
growing religious-philosophy of Gnosticism during these early years of the
church. The Gnostics called their own writings gospels to counter the four
inspired gospels which had become inspirational for the exploding new faith.
They had hoped that exploding popularity of these biblical books would have a
carry-over affect on their writings and philosophy. Since they did not recognize
Jesus are the only way to salvation their writings are noticeable void of any
passion narratives or comment of salvation through Christ Jesus.
734

In 1945 two peasants in the village of Nag Hammadi in southern Egypt
discovered a cache of jars containing numerous papyri manuscripts including the
Gospel of Thomas. This 4
th
century text contains a number of sayings, parables,
and proverbs attributed to Jesus. In fact, some are with nearly word for word
accuracy. The author, Didymus Judas Thomas, had a strong proponent of gnostic
philosophy which emphasized secret saying and mysteries that need to be
discovered for one to fine salvation. For this reason the gospel is given little
credence by biblical scholars. The opening line begins with:

These are the secret saying which the living Jesus spoke and which
Didymus Judas Thomas wrote down....Whoever finds the
interpretation of these sayings will not experience death.

734. Carroll and Green, The Death of Jesus in Early Christianity. 153.

Gospel of Thomas 1:1 ff

The fact that the author attributes the understanding of the sayings, typical of
Gnosticism, to obtaining eternal life is contrary to the message of Jesus Christ,
and hence, it is a false gospel.

Time The Jews reckoned daylight time with twelve hours. The first hour began
at 6:00 a.m., according to modern time reckoning. But every day had two
evenings. The first commenced at the ninth hour, that is 3:00 p.m. (i.e. Mt. 14:15)
according to modern time and another that commenced at 6:00 p.m. (i.e., Mt.
14:23). The nights, however, were not reckoned in hours but in watches. The
first watch was from six to nine oclock, the second watch was from nine oclock
until midnight, the third watch was until three in the morning and the fourth watch
ended at six oclock in the morning.
735

Tithe Tithing is the act of giving 10% of ones income to the church (Gen 14:17-
20, 28:22; Mal. 3:8-10; Mt. 23:23). Offerings and alms are gifts above a tithe.

Torah See 02.02.29 and 08.01.04.

Tosefta See 02.02.30

Transliterate To reproduce the sound of a word in one language by using the letters of a
different language. For example, the Hebrew word Hallelujah which is spelled in
English and means praise the Lord, sounds the same in both English and Hebrew.

Tribulation A period of time when the earth will experience destruction as never before and
Israel is punished for rejection of the Messiah 2000 years ago. (Revelation 4-19).

Tunic An outer garment similar to a modern short sleeve shirt that was worn by
both men and women, by ancient Greek and Roman citizens and non-citizens. It
extended from the neck to above the knees.

Type and shadow.

735. Carson, Matthew. 8:428; Wessel, Mark.. 8:676; Barclay, Matthew. 2:105.

A literary term: A type and shadow is a prophetic picture that describes a
person or event of history, but that image will re-occur in the furture in the form
of another person or event. For example, Moses was a person who led the
Israelites out of Egypts bondage of slavery. He is considered a type and
shadow of Jesus who, leads those who accept Him, out of the bondage of sin (see
Appendix 2). The phrase is found in Hebrews 8:5, although some translations use
the words sketch and shadow, that carries the same meaning. Joseph was sold
by his brothers, imprisoned, eventually rose to power and authority and saved his
people and the world of the Egyptians from death (see Appendix 3).

Wadi A river or stream bed that is dry except for when it rains during the rainy season.

Winnow The winnowing process is the act of throwing the wheat into the air, usually on a
hilltop. The wind blows the chaff to the side and the heavier grain fall to the floor
to be collected and stored.

Wood-fest The Wood-fest was a half-holiday established by the Pharisees and was celebrated
on the 15
th
day of Av (August). It was held in the honor of gathering wood for the
temple altar. Only quality wood was accepted; tree limbs with rot or insects was
not accepted.
736

Zealots The Zealots were Jewish patriots, radical defenders of theocracy who passionately
hated Romans and Hellenists. They were the terrorists of the first century Israel.
See also 02.01.22, Sicarii 02.01.21, Luke 6:15; Acts 1:13, Josephus, Wars. 2.4.1
and 4.4.1.

Zeus The king of the Greek deities. In the second century B.C. Antiochus IV
Epiphanies sacrificed a pig on the temple altar in the worship of Zeus.

Appendix 27:

736. Encyclopedia Judaica, Wood-fest 16: 630; See also Moseley, Yeshua: A Guide to the Real Jesus and the Original Church.
135.

The Faith of the Disciples and Gospel Writers

Is the story of Jesus really true? An examination of His apostles will reveal an amazing truth.
Except for Judas, not one of the disciples recanted his faith in the Lord. In fact every one of
them except John died a martyrs death. No one would die such an agonizing death unless they
were absolutely convinced that Jesus truly was the Son of God.

The incredible faith of the disciples is overwhelming evidence that they had been either with
God or someone superhuman. Those who claim the narratives of the gospel writers are at best
mythological stories have difficulty explaining why the disciples of Jesus, who became known as
the apostles, would not only spread the myth but be willing to die for a falsehood. The fact that
most of the disciples died in martyrdom is obviously indicative that they believed in the message
they were preaching. The only principles that are worth living are those that are worth dying.

Matthew
Matthew became a missionary to Ethiopia and murdered during communion in
the city of Nadabah in AD 60.

Mark
He was not an original apostle, but a disciple of the apostle Peter and hence, his
teaching is namely that of Peter. He was also known as John Mark
737
as John
was his Hebrew name and Mark his Roman name. His mother was Mary (Acts
12:12) and Christians in Jerusalem frequently met in her home. He was a cousin
to Barnabas (Col. 4:10) and an assistant to the Apostle Paul. Eusebius recorded
that he established churches in Alexandria Egypt where he died.
738
Other sources
indicate that his death was the result of rioters dragging him through the streets of
Alexandria during the celebration of Serapis, a local pagan deity. Supposedly in
the ninth century his remains were placed under the church of St. Mark in
Venice.
739

Luke
He was not an original apostle, but a disciple of the apostle Paul. He died being

737. 1 Pet. 5:13, Acts 12:12, 25; 13:5, 13: 15:37, 39; Col. 4:10; 2 Tim. 4:11; Phil. 24.
738. Eusebius, Ecclesiastical History. 2.16.1-2.
739. Andersen, H. G. Mark, John. 4:88-89.

crucified on an olive tree in Greece.

Paul
Paul was not a member of the original Twelve, but had a dramatic encounter with
Jesus while traveling to Damascus. Hence, by his testimony and teaching he is
considered an apostle. Scholars are uncertain of the date of his death.

John
John, the beloved disciple of Jesus and brother of James the Greater. He
founded the churches in Smyrna, Pergamos, Sardis, Philadelphia, Laodicea, and
Thyatira (see Rev. 1-3). John is the only apostle who survived a martyrs death
when enemies of the gospel attempted to boil him alive. He was during the reign
of Emperor Domitian to the island of Patmos where he authored the last book of
the New Testament. Eventually he was permitted to live in Ephesus, in modern
Turkey, where he was the bishop and lived to an age of nearly 100. Church
tradition says that he was known as the apostle of love, a most adequate character
for one who would write 1 John.
740

He was the son of Zebedee, a fisherman (Mk. 1:20) and cousin to Jesus. This is
implied when comparing Matthew 27:56 with Mark 15:40, the latter indicating
that his mother was Salome (a sister of Mary in Jn. 19:25). This may explain why
he and Jesus had an extraordinary close friendship as stated in his gospel and why
Jesus told John to care for his mother (the Mary).
741
He died at the approximate
age of 96.

Andrew
Andrew (a Greek name) and his brother (Peter) Simon grew up in the fishing
town of Bethsaida along the northern edge of the Sea of Galilee where they
worked with James and John, the sons of Zebedee (Lk. 5:10). He was originally a
disciple of John the Baptist (John 1:35, 40) and when he heard of Jesus he became
convinced that Jesus was in fact the long-expectant Messiah.

A tradition says he ministered in Scythia, and hence, he is a patron saint of Russia
while another tradition places him in Lydia, Thrace, Achaia, and was martyred in

740. Morris, L. John the Apostle. 2:1107-08.
741. Turner, John, the Apostle. 3:637-40.

Patras. He was condemned because the wife of the local proconsul Aegeates (or
Eges) became a believer and then estranged from her husband. He crucified him
to an X-shaped cross which subsequently became known as St. Andrews cross.
There he hung and for four days and while dying he continued to encourage
believers in the faith. He is considered the founder of the Eastern Orthodox
Church.
742

Barnabas
Little is known of him other than he was crucified in AD 73 for preaching the
gospel.

Peter
The one who at once denied Christ became an outstanding apostle. Tradition says
that when he realized death was near, he said he was unworthy to die in a manner
as did his Lord. He may have had his wife with him in ministry, because Clement
of Alexandria said that the two were martyred together.

On seeing his wife led to death, Peter rejoiced on account of her call and her
conveyance home, and called very encouragingly and comfortingly,
addressing her by name, Remember thou the Lord.

Clement of Alexandria, Stromateis 7:6

If this account it true, then one may question why she isnt named elsewhere in
the New Testament. Clearly the quotation sounds like a fanciful legend more than
a historical event. However, some martyred individuals during the Reformations
made similar statements prior to death.

James (the Great)
James the Great was the son of Zebedee, the older brother of John (writer of the
gospel, 1, 2, 3 John, and Revelation) and relative to Jesus. James mother was
Salome, a cousin to the Virgin Mary and mother to Jesus. Eusebius recorded that
he was beheaded in Jerusalem. On his way to be executed, the guard to took him
asked for his forgiveness. James responded with, Peace be to you and kissed
him. Then both of them were beheaded at the same time.
743

742. Hiebert, Andrew. 1:156-58; Kerr, Andrew. 1:122-23.
743. Eusebius, Ecclesiastical History. 9.

James (the Less)
He was the half-brother of Jesus, leader of the church in Jerusalem, and wrote a
book that bares his name. He died as a martyr being stoned by Jewish rioters.

Thomas
His ministry was in Parthian Empire and then on to India. The church he
established is today the oldest in the world. He was tortured with red hot iron
plates but died as the result of a spear being thrust through him.

Philip
Philip ministered in Heliopolis in Phrygia and what is known today as Turkey.
Eventually he was beaten, imprisoned, scourged, and crucified in A.D. 54.

Jude Thaddeus
Was killed in Edessa, Persia with a battle ax in A.D. 72

Simon
Was cut to pieces in Persia when Jude Thaddeus was martyred. Another
tradition says he preached in both Africa and Great Britain where he was crucified
in A.D. 74. However, it is well known that Christianity did not arrive in Great
Britain until a few centuries later.

Bartholomew
One tradition says he was skinned alive in Armenia. Another says he translated
the gospel of Matthew into the Indian and was later crucified in India. Scholars
believe his other name was Nethaneal.
744

Matthias
He was not an original disciple (of the Twelve) of Jesus, but according Eusebius
he was one of the seventy (Lk. 10:1) disciples and later was chosen to replace
Judas the traitor (Acts 1:23-26). To be an apostle one had to be with Jesus during
His years in ministry from His baptism to His Ascension. One tradition states that
he was martyred in Judea, another says he was stoned and then beheaded in
Jerusalem, and still another indicates that the was an evangelist to the Ethiopians


and the memory of his final years are lost to history.
745

Appendix 28:
Bibliographic Sketches Of Quoted Early Church Fathers
746

The brief bibliographical sketches of early church leaders highlight their contributions to the
church during a time of severe persecution. Critics who argue that the New Testament was
edited or changed from the original writings have consistently failed to explain why the apostles,
so many pastors, and other followers of Jesus, accepted torture and martyrdom for a book that
was not true.

Athanasius of Alexandria (296-298)
He is at times referred to as Saint Athanasius the Great of Alexandria, as he was
an outstanding defender of the Christian faith. His strong position against
heresies such as Arianism as well as pagan religions resulted in him being exiled
five times by four Roman emperors. Among his many writings is his theological
argument on the Word-became-flesh (man), a reference to John 1. He is honored
as a pillar of the church by the Coptic, Roman Catholic, and Eastern Orthodox
churches.

Augustine, Aurelius (354-430).
He was the bishop of Hippo who is often referred to as the greatest theologian
since the Apostle Paul. He began his education in philosophy, law, and religions
but returned to the faith of his childhood and was baptized on Easter, 387. His
best writings are Confessions, City of God, and text on Christian philosophy of
history De Trinitate; De doctrina christiania; and Enchiridion.

Caesar (or Caesarius) of Arles (470-542)
An influential bishop and moral teacher in Gaul and responsible for the
condemnation of semi-Pelagianism at the Council of Orange in 529.

Cassian, John (360-435)
He is believed to have been a native of Gaul who spent years studying pagan

745. Cole, Matthias. 4:141; Wead, Matthias. 3:288.
746. Adapted from Thomas, The Golden Treasury of Patristic Quotations: From 50 750 A.D. 295-301.

religions in Egypt. About the year 400 he became a student of John Chrysostom,
then a priest, and later founded two monasteries. He became an arch defender of
the faith, especially against Pelagianism. He is known for his writings titled
Institutes of the Monastic Life, Conferences on the Egyptian Monks, and De
Incarnatione Domini.

Chrysostom, John (345-407)
Chrysostom became the Bishop of Constantinople, one of the greatest early
church fathers, reformer, and eloquent preacher. His eloquence was so impressive
that he was given the name of Chrysostom, meaning golden mouth combined
with his theological insights he also held the popular title of being one of the great
expositors of the church.

Clement of Alexandria (150-220)
He was a Greek, born in Athens, and argued well the differences between
Christian faith and Greek reasoning as a church leader in Alexandria

Cyril of Alexandria (376-444)
Bishop of Jerusalem during a period of many church controversies that led to his
removal from office three times. He is best known as a staunch defender of the
Nicene doctrine that eventually became a pillar of church doctrines. His works
clarified understanding concerning the Trinity and the Incarnation that helped
prevent the heresies of Nestianism and Pelagianism from taking root in the
church community.

Cyril of Jerusalem (315-386)
Cyril was born, educated and served the church in Jerusalem. During his years he
was exiled more than once when he focused attention on morally corrupt church
leaders. He is remembered best for being strict to orthodoxy, a scriptural scholar
and successful preacher.

Ephraim the Syrian (306-373)
A writer of poetry in the Syrian church who became known as the Lyre of the
Holy Spirit.

Eusebius (260-339?)
Famous author of church history whose writings have survived and are a
significant resource today in biblical research. He taught under Origen, was a
friend of Emperor Constantine, and served as the Bishop in Caesarea, the ancient

city built by Herod the Great.
747
The church today would be at a great loss were it
not for his greatest work Church History, also known as Ecclesiastical History.
He is also the author of the Life of Constantine and the Demonstration of the
Gospel.

Felix, Marcus Minucius (3
rd
Century)
A renowned North African lawyer and advocate of stoicism who converted to
Christianity and is believed to have died a martyrs death.

Fulgence (Fulgentius) of Ruspe (467-533)
A tax collector in North Africa who became a Christian, then a monk, and finally
the bishop of his home town of Ruspe (Kudiat Rosfa, Tunisia). He refused to
accept the doctrine of the immaculate conception of the Virgin Mary and,
therefore, was subject to much persecution. None the less, he is seen as among
the greatest theologians and was Augustinian in doctrine. He established
monasteries and wrote arguments against the heresy of Arianismin his Three
Books to King Thrasimund. His other work An Answer to Ten Objections was in
response to the kings objections to his Christian orthodoxy.

Gregory of Nazianzus (330-394)
As a student he studied an some of the finest schools, including the rhetorical
school in Caesarea, the coastal city built by Herod the Great. He became known
also as Gregory, the Theologian, for his knowledge of Scripture and orthodoxy
was highly esteemed by fellow theologians. He was ordained the bishop of
Nazianzus against his will but served well. His best work is the Five Theological
Orations

Ignatius of Antioch (d. 107)
Bishop of Antioch who opposed heresies and schisms. Possible disciple of St.
John and appointed as bishop of Antioch by St. Peter. His legacy was preserved
for us by Eusebius. He is best known for his Epistle to the Ephesians, and died a
martyr by lions in the Colosseum in Rome. He used the following phrases,
thereby providing dative evidence of the early writings of the Apostle Paul.
748

748. LaHaye, 65; Goodspeed, The Apostolic Fathers. 85.

Jesus Christ our God. Greeting found in Eph. 1
By the blood of God. Eph. 1:1
Who is God in man. Eph. 2:7
For our God, Jesus the Christ. Eph. 2:18
Jesus Christ, out God. Greetings found in Rom. 1

Ignatius wrote letters of church instruction pertaining to the Trinity, marriage, the
incarnation, redemption and communion. He is often surnamed Theophorus (God
bearer), a name which most likely developed as a result of his ministry to the
church.

Iranaeus of Lyons (115-202)
A third generation apostle: He was taught by Polycarp, who was taught by the
Apostle John who authored of five New Testament books. Iranaeus focused on
the literal interpretation of Scripture and was a bishop in Lyons in Southern Gaul.
He is best known for his work Against Heresies.
749

Jerome (347-420)
Famous for his work as the translator of the Bible into Latin, commonly known as
The Vulgate, a task that took most of his life to accomplish. In his early years he
was highly scorned but later was highly acclaimed. This may be the reason he
was also known for his sarcasm and arrogance. He spent his later years as the
head of a monastery in Bethlehem.

Justin Martyr (100-165)
Justin was born in Samaria, he studied philosophy, rhetoric, history, and poetry,
but eventually became a Christian and thereafter was an arch defender of the faith.
He traveled from city to city debating pagan philosophers and eventually
established a school of philosophy in Rome where he reconciled faith and reason.
His best works are Apologies and Dialogue Against Trypho, who was a Jewish
philosopher. In Dialogue, he argued that Jesus was King and Priest, Log and
Lord, and Angel and Man, and Captain and Stone (ch. 36). Eventually he was
beheaded in Rome, and hence, his name Martyr.

Melito of Sardis (c. 150-200+/-)
The Bishop in Sardis, Lydia who is remembered for his many writings of which
his best is titled Apologia of the Christian faith, which was addressed to Emperor

749. Roberts and Donaldson, Iranaeus, 278.

Marcus Aurelius. This text was later highly praised by Eusebius.

Nestorius (381-453)
He was born of Persian descent and received his theological training in the School
of Antioch. The Roman Emperor placed him in charge of the church in
Constantinople. He is best known for his vehement opposition to the doctrine of
the Virgin Mary being the Mother of God (Theotokos), but rather preferred to call
her the mother of Christ (Christotokos). For this he was condemned as a heretic
and exiled.

Origen of Adamantius (185-255)
A brilliant young scholar, who, at the age of eighteen, was placed in the position
of headmaster of the Catechetical School in Alexandria. Jerome recorded that, as
a prolific author, he wrote some 2000 books many of which challenged the
teachings of the Roman Catholic Church. His influence remained strong after his
death, and hence, in 399, he was labeled as a heretic.

Shepherd of Hermas

Tertullian (160-230)
A native of Carthage in North Africa, he challenged the doctrines of the Roman
Catholic Church, withdrew, and established his own sect. He is remembered for
his apologetic writings of orthodox interpretation of Scripture

Tertullian in ref to the joys of being a Christian rather than a pagan because as a
believer there one could find yourself trampling underfoot the gods of the
Gentiles, expelling demons, effecting cures, the spectacles of Christians, holy,
eternal, and free.
750

750. Tertullian, De spectaculis. 29.

Appendix 29:
Heresies In The Church (And Their Reemergence Today)

False teachings have challenged the church throughout history. Below is a partial listing of the
many that have appeared in the early church and in recent history:
751

1. Gnosticism
The teaching that human knowledge is the basis of all truth ???

2. Arianism
This is the theological teaching that Jesus was not fully man, but that He
was either a lesser god or a created being. This concept is believed to
have originated with Arius (250-336) a leading church figure in
Alexandria, Egypt and consequently was condemned as a heretic. Another
early promoter of this heresy was Marcion, who was also condemned as a
heretic and excommunicated. Today, the Jehovahs Witnesses and
Unitarians agree with Arian and maintain the theological position rejected
by Christian denominations at large.
While the full deity and full humanity of Jesus is a concept that cannot be
understood by the human mind, but that does negate the truth of who Jesus
was during His incarnation (time in human flesh). As one scholar said,
Jesus was God, very God and Man, very Man.
752
The general
theological statement is that when Jesus became man, He emptied
Himself; He surrendered the independent exercise of His Divine Spirit.

3. Jesus was not fully God

751. Scriptures from various translations.


This belief was promoted by those who could not accept that Jesus was
fully God, and is obviously similar to number 2 above. The prophet Isaiah
said of Jesus, I am the First and I am the Last, besides Me there is no
God (Isa. 44:6). This theme was repeated by John when he said of Jesus,
I am the First and the Last, I am He who lives, and was dead, and behold,
I am alive forevermore (Rev. 1:17-18).

4. Jesus was not born of a virgin
This teaching was promoted not only within the Jewish community, but
also throughout the pagan Gentile culture. It is amazing that many
believed that some of their royalty, such as , were born of a virgin, but
could not accept the virgin birth of Jesus. The Bible clearly affirms the
virgin birth of Jesus (Mt. 1:18; Lk. 1:30-31, 34).

Examples of false teachings in todays church

1. Preterism This teaching claims that all prophecies were fulfilled when
the temple was destroyed in A.D. 70. The obvious difficulty with this
belief is the number of prophecies that pertain to Israel and the Jewish
people that have been partially or fully fulfilled within the past two
centuries. Furthermore, there are many prophecies that remain unfilled
such as when the Son of Man returns (Mt. 24:29-30) and when He will
stand on the Mount of Olives (Zech. 14:4).

2. Social Gospel
The essential message of the social gospel is to help the poor. And while
the church has always helped the poor, the new social gospel fails to reach
repentance and relationship with Jesus Christ. The Great Commission is
not to help the poor, but to forth throughout the world (Acts 1:8) teaching
others to obey His commandments (which includes helping the poor), to
baptize them and train them to become disciples (Mt. 28:18-20).

3. Open theism
This teaching states that God does not know the future. The error is that
God does know the future. Furthermore, while we have absolute freedom
in making whatever decisions we desire, He knows what decisions we will
make and the consequences of each of those decisions. Isaiah said that
God know all things from and ancient times (Isa. 45:21) and there is none
like Him, knowing the end from the beginning (Isa. 46:9-11).

4. Universalism
There are many ways to God and therefore, everyone goes to heaven.
Furthermore, this belief states that God is so loving and kind that He
would not send anyone to hell.

The truth is that decisions determine destiny. People make various
decisions and the results of those decisions determine where ones eternal
destiny is. Scripture says that anyone whose name is not found in the
Book of Life will be cast into the lake of fire (Rev. 20:15); to fear Him
who has the power to cast one into hell (Lk. 12:5); and the wicked shall
inherit hell (Ps. 9:17). There are, in fact, many ways to hell, but only one
way to eternal life and that is through Jesus Christ.

5. The Emerging Church
This church teaches that there is no absolute truth. The obvious difficulty
is conflict with many Scriptures that clearly teach otherwise. For
example, the entirety of Gods Word is truth (Ps. 119:160; Jn. 17:17) and
His truth endures to all generations (Ps. 100:5). John said that the
followers of Jesus will know the truth and that truth will set them free (Jn.
8:32). Jesus is the only way, the only truth, and the only life (Jn. 3:36).

If truth is relative, then how does one explain the incredible wide range of
right and wrong doctrines of various religions that are in obvious conflict?
It opens the door to a lifestyle that is in conflict with a host of biblical
directives and is obviously a heretical teaching.

6. Dual Covenant
This teaching states that Jews can go to heaven if they live faithfully only
to the Old Testament while Gentile Christians need to follow New
Testament instructions. In essence, God has a covenant for the Jewish
people and a different one for all non-Jews.

If this were true, then why did Jesus spend so much time in ministry to the
Jewish people? Would it not have been better for Him to have been born
into a Gentile family and forget the Jewish people? The Bible states that
Jesus lived, died, and rose again that all men might have life through Him
(Jn. 3:16, 36; 14:6).

7. Humanitarian Salvation
This teaching says that one can acquire salvation by doing good works;
that when good deeds outweigh the bad, God is pleased. Unfortunately,
the Bible does not say that. Rather, Abraham believed in the Lord and his
belief (and the lifestyle that resulted from that belief) was accounted to
him for righteousness (Gen. 15:6).

The writer of Ephesians said, For by grace you have been saved through
faith; and that not of yourselves, it is the gift of God;

not as a result of
works, so that no one may boast (Eph. 2:8-9). Titus further stated, He
saved us, not on the basis of deeds which we have done in righteousness,
but according to His mercy, by the washing of regeneration and renewing
by the Holy Spirit,
6
whom He poured out upon us richly through Jesus
Christ our Savior,
7
so that being justified by His grace we would be made
heirs
[a]
according to the hope of eternal life (Titus 3:5-6).

What the Bible does say is that when someone has repented of their sins
and accepted Jesus as Lord and Savior, good works are expected. But
those deeds will not result in salvation, but are the result of a believers
dedication to Christ Jesus. That is why Ephesians says For we are His
creation, created in Christ Jesus for good works, which God prepared
ahead of time so that we should walk in them (Eph. 2:10).

This subject could entail another manuscript that this author is not about to pursue, but will
encourage the reader to study further.

Appendix 30:
Hermeneutics 101: Basic Rules of Interpretation

As was mentioned in the beginning of this e-book (01.02.02), there are essentially three methods
of approach to biblical studies. The options and methods used here are as follows:
1. The chronological approach is one whereby the time line is the focus. This approach of
when did it happen helps the student organize the sequence in the ministry and life of
Jesus. For example, Matthew 4:11, Mark 1:13, and Luke 4:13 are each a concluding
statement about the wilderness temptation. The next verse in each of these three synoptic
gospels states that Jesus then went to Galilee. However, there was an eight to twelve
month time period between the desert and Galilee narratives which are filled in by John
1-4.
753

2. The thematic or topical approach in one whereby the why? is the focus. In this form
of study, all similar subjects are grouped together so the reader acquires a better
understanding of issues important to Jesus.
3. The geographical approach one whereby the where did it happen? is the focus. The
synoptic gospels focus mainly on the Galilee area and the book of John is focused mainly
on events in Jerusalem. Unfortunately, the why? question becomes a secondary matter.
Mysteries of the Messiah is a blend of topical and chronological approaches. In the early days of
this study, the chronological approach was used throughout the entire manuscript. However it
soon became evident that it would be cumbersome for readers to use because the subjects were
disconnected. So this study was changed to a topical approach with the exceptions of the early
years and Passion Week. For a review of how ancient writings were analyzed for this e-book, see
01.02.03.

753. If we had only the synoptic gospels, we could conclude that the time period of Jesus ministry was about 18 to 20 or
22 months. With the gospel of John, we know Jesus ministered for a minimum of three and a half years. Bookman,
When God Wore Sandals. CD Trac 4 and 5.

Below are several basic laws of interpretation common to all biblical studies. In addition,
throughout the text are a number of explanatory sections that aid the reader understand the
method of interpretation for a specific application. These sections are identified with this
heading: A Lesson in First Century Hermeneutics. A complete listing is found at 01.03.04,
Table of Hermeneutical Principals Used by First Century Jewish Writers.

Part 1
1. THE LAW OF LITERAL INTERPRETATION. This is the literal understanding of the
fulfillment of prophetic words. It is the common understanding of daily language. What
was said would happen did happen, just as it was predicted. The gospel writers emphasize
the fact that Jesus fulfilled various the Old Testament prophecies (see Appendix 7), such
as parables that fulfill prophecy (Mt. 13:34-35; 09.03.12) or the warning Jesus His
disciples about persecution (Jn.15:18-16:4; 15.01.03). Likewise Psalm 22 and Isaiah 53
are descriptive of Jesus upon the cross.

Jesus and His disciples did not speak in any kind of mysterical language, but spoke as
ordinary people so common folk could understand. The language of the Bible was plainly
written for the intended audiences even the unusually picturesque book of Revelation,
which is difficult for many today, was easily understood by first century readers. For
example, the subject of hell is mentioned more frequently than heaven. It is described in
literal terms because there really is a hell. Likewise, the instructions that pertain to
obedience, love, heaven, etc., are all intended to be literally understood and acted upon.

2. THE LAW OF CONTEXT. One of the essential laws of interpretation is that of
context. To place a given verse or saying within its original context is essential to
understanding what the speaker was saying and why he said it. For example, it is easy to
apply Zechariah 13:6 to Jesus, but the problem is that the preceeding four verse refer to
false prophets. Those who say that anything can be proven from the Bible say so only by
violating this law. This entire manuscript, Mysteries of the Messiah, was written to help
the reader place Jesus and the gospels in the proper historical context.

3. THE APPLIED LIMITED LITERAL INTERPRETATION. This is when the
interpretation of one event reflects upon another, but the reader questions what portions
of the two events are similar, thus making a possible inaccurate conclusion. The classic
example is the killing of innocent children in Bethlehem by Herod the Great and event
that Matthew connected to Jeremiah 31:15. Ironically, there is only one connection
between the two eventsmothers crying for their children. In Jeremiah 31:15 the women
of the town Ramah wept bitterly when their sons were taken into Babylonian captivity
known they would never see them again. Ramah is where Rachel was buried, who was
symbolic of Jewish motherhood, which added to the sorry Matthew described. These
captives were not infants nor were they killed they were permanently separated. In

Bethlehem, however, the infant boys were ruthlessly killed. These two events did not
even occur near each other and the only common element is that the mothers wept
bitterly. In essence, Matthew took a Biblical event and applied it to a situation of his day
precisely what modern pastors do with in their sermons.

4. THE LAW OF TYPOLOGICAL INTERPRETATION OF PROPHETIC WORDS.
Other terms used to describe this method of interpretation are type and shadow and
foreshadow.
754
In essence, certain historical persons and events have certain
characteristics of either Jesus or a future event. For example Joseph and Moses are each
seen as a type and shadow of Jesus.
755
The book of Hebrews, which was written to a
Jewish audience who understood their Hebrew Bible, is full of typologies which they
could recognize as being fulfilled in Jesus. Likewise, the calling of the ancient Israelites
out of Egypt is seen as a typology or type and shadow of the calling of the Holy Family
to come out of Egypt (Hos. 11:1; Mt. 2:15).

5. THE LAW OF DOUBLE REFERENCE. This law pertains to similar ideas within a
group of verses, but there is a span of time somewhere within that passage. For example,
when Jesus was speaking in the synagogue in Nazareth (Lk. 4:16-30), He quoted Isaiah
61:1-2a and told the congregation that today, those words were fulfilled (Lk. 4:21).
Noticed that He did not read Isaiah 61:2b. Why? That portion of Isaiahs scroll will be
fulfilled when Jesus returns. There is a separation of some 2,000 years between the
fulfillment of the first and second parts. Yet, from the time Isaiah wrote those words,
readers had every reason to believe that the entire segment would be fulfilled at the same
time.

6. THE LAW OF RECURRENCE. This law probably is more applicable to other
segments of the Bible than it is with the gospels, but it is still worth noting anyway. At
times a biblical writer gave a description of an event and later the same subject is
described again, sometimes with greater detail. For example, according to the prophet
Ezekiel, there will come a time when Gog and Magog and all their allies, will invade
Israel. This is often referred to as the prelude to the Battle of Armageddon. It is
described in Ezekiel 38, but the following chapter is repetitive and provides additional
details.

7. THE MAJOR PROPHET SPEAKS. When two prophets are quoted or paraphrased, the
credit is given to the major prophet. While this method of interpretation and speaking was

754. See also type and shadow in Appendix 26.

755. See Appendices 2 and 3.

common in biblical times, it is unacceptable in todays academic world and thereby
presents difficulties to modern readers.

Part 2
Essential Points Concerning The Interpretation Of The Bible:
756

1. Every word, sentence, and book was written in a language that followed normal and
grammatical meanings as well as figurative language.

2. Each book was written for a specific audience or readers in a specific historical,
geographical situation for a specific purpose.

3. Each book is affected and influenced by the cultural environment from which each
human writer wrote.

4. Every book was accepted and understood in the light of its context.

5. Every book took on the nature of a specific literary form.

6. Every book was understood by its initial audience in accord with the basic principles of
logic and communication.

However, there is also a significant divine consideration to the Bible, as noted in these essential
points.

7. The Bible is a divine book and is therefore inspired, inerrant, and infallible in its
original writings.

8. The Bible is the authoritative book of God.

9. The Bible was composed in a 1500 year period by about 40 authors who were inspired
by the Holy Spirit, and therefore their combined writings have a unique unity.

756. For further study on this subject, see Zuck, Basic Bible Interpretation. 59-75.

Appendix 31:
Recommendations For Further Study

In the process of completing this work, a number of ideas and questions arose that this writer
believes would be good for further study. He believes this work is a good starting point for
someone else to continue this exciting work. Here are a few suggestions:

1. The ark of the covenant was in the first temple, but not in the second temple. How did
the Jewish leaders reconcile that loss when the second temple was dedicated?

2. What influence, if any, did the Jewish temple on Elephantine Island have on the temple
in Jerusalem? How did the Jews of southern Egypt justify their temple and did they travel
to Jerusalem for pilgrimages? Where there any architectural similarities to the Jerusalem
temple or tabernacle?

3. In light of the fact that the Parthians were in Jerualem briefly from 40 37 B.C., and
Herod the Great had to evict them as well as conquer rebels to take control of Judaea,
why wasnt he more concerned about the arrival of the magi?

4. Did Herod the Great commit treason by not informing Rome of the magi visit?

5. When God brought the plagues against the Egyptians, He in essence defeated the
Egyptian gods. Did Jesus, when He performed miracles, demonstrate superiority over the
Greek and Roman gods? While He demonsrated the love and mercy of God to the people
He healed, did He also make a silent conquest against pagan deities?

6. Apparently a few selected women performed acts of service in the temple, as they had
done previously in the tabernacle (1 Sam. 2:22). Aside from the problematic issues

encountered with the sons of Eli, what honorable services did women like Anna (Lk.
2:36-44) provide at the temple or in the local synagogue?.

7. When Jesus healed the ten lepers, only the Samaritan returned to thank Jesus for his
healing. They were instructed to go the temple and be declared clean. This leads to two
questions:

a. What temple did the Samaritan go to? Samaritans were not permitted to enter the
Temple in Jerusalem and the Samaritan temple was destroyed by the Jews more
than a century earlier?
b. When Jesus healed someone, the miracle is called a healing. But when a leper is
healed, the term cleansing is applied. Why the difference?

Unit 20

Works Cited

20.00.00.A SAINT MARK THE EVANGELIST IN HIS STUDY. Artist Unknown (c.
1025-50).

All books, dissertations, periodicals, and videos are listed by authors last name and/or title. This
study and the many books that were used is evidence of the truthfulness of Ecclesiastes 12:12,
But beyond these, my son, be warned: there is no end to the making of many books, and much
study wearies the body.

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_________. Prophet. The New International Dictionary of New Testament Theology. 3 vols.

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_________. The Gospels. The Biblical Expositor., Editor 3 vols. Grand Rapids: Baker, 1960,
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________. The Tell Dan Stela. Bible and Spade. 16:4 (Fall 2003). 121.

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_________. Messianic Miracles. Tustin, CA: Ariel Ministries, 1983.

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Geating, William. The Star of Bethlehem. Bible and Spade. 21:4 (Winter, 2008). 121-23.

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_________. The Roman Examination and Crucifixion of Jesus: Their Historicity and
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Weigelt, H. Clothe, Naked, Dress, Garment, Cloth. The New International Dictionary of New
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Westerholm, S. Temple. International Standard Bible Encyclopedia. Geoffrey W. Bromiley,
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Wessel, Walter W. Mark. The Expositors Bible Commentary. Frank E. Gaebelein, ed. 12
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Whanger, Alan D., Uri Baruch, and Mary Whanger. Flora of the Shroud of Turin. St. Louis, MO:
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Wheaton, D. H. Antiochus. The Illustrated Bible Dictionary. J. D. Douglas, ed. 3 Vols.
Downers Grove, IL: Inter-Varsity, 1980. 1:71-72.

Wice, David H. Bar Mitzvah. The Universal Jewish Encyclopedia. 10 Vols. Isaac Landman,
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Whiston, William, trans. The Works of Josephus: New Updated Edition. Peabody, MA:
Hendrickson, 1987.

Wieand, D. J. Gabbatha. International Standard Bible Encyclopedia. Geoffrey W. Bromiley,
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Wigoder, Geoffrey, ed. Bethesda. Illustrated Dictionary and Concordance of the Bible.
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_________. Corban. Illustrated Dictionary and Concordance of the Bible. Jerusalem, Israel:
G.G. The Jerusalem Publishing House. 1986.

__________. Divorce. Illustrated Dictionary and Concordance of the Bible. Jerusalem, Israel:
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__________. Last Supper Illustrated Dictionary and Concordance of the Bible. Jerusalem,
Israel: G.G. The Jerusalem Publishing House. 1986.

Wijngaards, John. Handbook to the Gospels. Ann Arbor, MI: Servant Books. 1979.

Wild, Robert A. The Shroud of Turin: Probably the Work of a 14
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Wilkerson, John. Egerias Travels Warminster, England: Aris & Phillips. 1999.

__________. Jerusalem Pilgrims Before the Crusades. Jerusalem: Ariel. 1977.

__________. Jerusalem as Jesus Knew It: Archaeology as Evidence. London: Thames and
Hudson. 1978.

Wilkins, Michael J. Peters Declaration concerning Jesus Identity in Caesarea Philippi. Key
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Willmington, H. L. Willmingtons Guide to the Bible. 2 Vols. New Testament. Downers Grove,
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Wilson, Clifford. The False Trials of Jesus Christ. Oklahoma City, OK: Hearthstone. 1990.

Wilson, Ian. Jesus: The Evidence. San Francisco: Harper. 1996.

Wilson, Marvin R. Our Father Abraham. Grand Rapids: Eerdmans. 1989.

_________. Philo Judeaus. International Standard Bible Encyclopedia. Geoffrey W.

Wilson, Stephen G. Marcion and the Jews, in Stephen G. Wilson, ed. Separation and Polemic,
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_________. Related Strangers. Minneapolis, Fortress, 1995

Wiseman, D. J. Abraham. The Illustrated Bible Dictionary. J. D. Douglas, ed. 3 vols.
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_________. Cyprus. The Illustrated Bible Dictionary. J. D. Douglas, ed. 3 Vols. Downers
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_________. Siloam. The Interpreters Dictionary of the Bible. George A. Buttrick, ed. 4 Vols.
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Witherington III, Ben. The Living Word of God. Waco, TX: Baylor University Press, 2008.

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Wright, J. S. Astrology. International Standard Bible Encyclopedia. Geoffrey W. Bromiley,

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Wyatt, R. J. Pharisee. International Standard Bible Encyclopedia. Geoffrey W. Bromiley, ed.
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Yadin, Yigael. Bar-Kokhba. New York: Random House. 1971.

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_________. Persia and the Bible. Grand Rapids: Baker, 1990.

Yancey, Philip. The Jesus I Never Knew. Grand Rapids: Zondervan, 1995.

Philo, The Works of Philo. Yonge, C.D., trans. Peabody, MA: Hendrickson. 1993.

Young, Brad H. Divorce and Adultery: In the words of Jesus. Yavo Digest. 4:1. 3, 6, 7.

_________. Jesus Yavo Digest 1:3, 3.

_________. Jesus and His Jewish Parables. Tulsa, OK: Gospel Research Foundation, 1989.

_________. Jesus the Jewish Theologian. Grand Rapids: Baker, 1993.

_________. Paul the Jewish Theologian. Peabody, MA: Hendrickson, 1995.

_________. The Birth of the Messiah and the Song of the Angels (Lk. 2:14) Yavo Digest. 4:6.
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_________. The Meaning and Purpose of Transfiguration. Yavo Digest. 7:3.11-15.

_________. The Political Messiah and the Temple. Yavo Digest 1:5, 15, 18.

_________. The Son or the Vineyard? Yavo Digest. 5:2. 1, 3, 7, 15, 18.

_________. The Jewish Background to the Lords Prayer. Tulsa, OK: Gospel Research
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_________. Old Wine is Better! Yavo Digest. 3:5. 1, 3, 6, 20.

Young, Edward J. An Introduction to the Old Testament. Grand Rapids: Eerdmans. 1964.

Young, Richard A. Intermediate New Testament Greek: A Linguistic and Exegetical Approach.
Nashville: Broadman & Holman. 1994.

Youngman, Ber R. The Lands and the People of the Living Bible. New York: Hawthorn. 1959.

Zangenberg, Jurgen Between Jerusalem and Samaria. Jesus and Archaeology. James H.

Zerwick, Max and Mary Grosvenor, A Grammatical Analysis of the Greek New Testament. Rome:
Pontifical Biblical Institute, 1981.

Zissu, Boaz. This Place is for the Birds. Biblical Archaeology Review 35:3 (May/June 2009).
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Zuck, Roy B. Basic Bible Interpretation Wheaton, IL: Victor Books. 1991.

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The Passion Escalates

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