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Bible Query from Gospel Harmony

July 2001 version. Copyright (c) Christian Debater(r) 1998-2001. All rights reserved except as given in the copyright notice.

Q: What is the origin of the English word "gospel"?
A: The English word gospel comes from the Anglo-Saxon "god spell" meaning good news or good tidings. This is according to the New International Dictionary of the Bible p.396 and the skeptical Asimov's Guide to the Bible p.770.

Q: What does the English word "synoptic" mean?
A: The Wycliffe Bible Dictionary p.723 says "synoptic comes from the Greek syn (together with" and opsis, (a sight, a view) as does the NIV Study Bible p.1437. Likewise The New International Dictionary of the Bible p.399 says the Greek word synoptikos means "to see the whole together, to take a comprehensive view."
In contrast to this, the skeptical Asimov's Guide to the Bible p.770 says the word "synoptic" comes from the Greek word meaning "one-eye" because each of the three synoptic Gospels tells the history of Jesus from their viewpoint.
Strong's Concordance for "sun" (4862) says "a prim. Prep. Denoting union; with or together (but much closer than 3326 or 3844) i.e. by association, companionship, process, resemblance, possession, instrumentality, addition etc." - beside, with. In comp. It has similar applications, include. completeness."
Perhaps in Asimov's carelessness he confused "syn/sun" with "mono" which means "one".

Q: Which of the four gospels was written first?
A: The most common view among Christians is Mark, though there are reputable Bible scholars who believe it was Matthew or Luke. The Bible Knowledge Commentary : New Testament p.98 says, "Some literary dependence seems to be the only way to explain adequately the close relationship between the Synoptic Gospels. The priority-of-Mark theory, though not without problems, accounts best for the basic outline of events and the detailed similarities between the Synoptic Gospels. The difference are probably due to a combination of oral and written traditions which Matthew and Luke used independently in addition to Mark."
The skeptical Asimov's Guide to the Bible p.770 says that Matthew was listed first because it was thought to be first, but today people generally think it was Mark. (p.770, p.903) However, Asimov p.771 also mentions that Papias wrote that Matthew was originally written in Hebrew [Aramaic?]. It is possible that Matthew was written first in Aramaic, Mark used that as a primary source in composing his gospel, and later the Gospel of Matthew was translated verbatim.
As a side note, of the 661 verses in Mark (shorter ending, 600 are similar to verses in Matthew, 350 are similar to verses in Luke, and only 31 are found nowhere else.

Q: In the Gospels, what are the Messianic prophecies?
A: These are prophecies God gave so that God's people would be clearly able to recognize the Messiah. Here are many of them.
Who will the Messiah be?
From the tribe of Judah. Genesis 49:10; Matthew 1:2; Luke 3:23,33; Hebrews 7:14.
From Jesse. Isaiah 11:1; Matthew 1:6; Luke 3:23,32
From David. Jeremiah 23:5; Luke 3:31; Matthew 1:1; 9:27; Mark 10:47-48; John 7:42; Acts 13:22-23; Revelation 22:16 Many Jewish Talmuds say the Messiah will come from David's line
A priest after Melchizedek. Psalm 110:4; Hebrews 5:6
Son of God. Psalm 2:7 Matthew 3:17; 16:16-17; 27:54; 9:7; Luke 9:35; John 1:34; Acts 13:33; Hebrews 5:5
Lord said to my Lord. Psalm 110:1; Matthew 22:43-45;Mk12:36-7; Like 2:11; 20:42-44. Midrash Tehillim, Commentary on Psalms, (200-500 A.D.) recognizes Psalm 110 as Messianic
Called 'God with us' (dual fulfillment). Isaiah 7:14; Matthew 1:23; Luke 7:16; ~John 20:28
Child called Mighty God, Prince of Peace, etc.. Isaiah 9:6. Messianic according to the Yemenite Midrash 349-350 and the Pereq Shalom p.101
Seed of the woman will crush Satan's head. Genesis 3:15. Messianic according to Targum Pseudo-Jonathan
Born of a virgin (dual fulfillment). Isaiah 7:14; Matthew 1:18,25; Luke 1:26-35. Virgin according to the Septuagint
Where will the Messiah be?
Born in Bethlehem in Judah. Micah 5:2; Matthew 2:1,5-8; John 7:42; Luke 2:4-7. Targum Isaiah says Messianic
Minister in Galilee. Isaiah 9:1-2; Matthew 4:12-16; Mark 1:14; Luke 4:31; John 4:43
Enter Temple in Jerusalem. Malachi 3:1; Matthew 21:12; Mark 11:15
When will the Messiah come?
The scepter will not depart. Gen 49:10; Lk 3:23,33 Messianic according to Babylonian and Jerusalem Talmuds, Targum Jonathan, Targum Pseudo-Jonathan, Targum Onkelos, Dead Sea Scroll Commentary, and the Aramaic Targum. Jews lost the right to execute people in 11 A.D. according to the Babylonian Talmud, Sanhedrin chapter 4.
Israel abandoned until the Messiah comes. Mic 5:3
Before the Temple is destroyed (70 A.D.). Mal 3:1
After a forerunner. Isa 40:3; Mt 3:1-3;11:10; Lk 1:17; Jn 1:23
Killed 32/33 A.D. Dan9:20-27+Neh 2:1-10 (445/4 B.C.) Messianic according to Maimonides in Igeret Teiman, Rabbi Moses Abraham Levi in The Messiah of the Targums, Talmuds and Rabbinical Writers
What will the Messiah do?
Ministry of miracles. Isa 35:5,6a; Mt 9:6-7,22,32-35; 11:4-6; 12:13; Jn 5:5-9; 9:6-11, etc.
Carried our diseases. Isa53:4; Mt 8:17; Mk2:10-12;Lk5:13;Jn5:5-9
Teach in parables. Ps 78:2; Mt 13:34
Enter as a king on a donkey. Zech 9:9; Lk 19:35-37; Mt 21:5-9; Jn 12:15
Stumbling block to cornerstone. Ps 118:22-23; Isa 8:14-15; 28:16; Mt21:42; Mk12:10-11; 1Pet2:6-8; Acts4:11
Not abandoned to death. Ps 16:8-11; 30:3; Acts 2:31; 13:33; Mk 16:6; Mt 28:6; Lk 24:46
Zeal for His Father's house. Ps 69:9; Jn 2:17
Spirit of the Lord will be on Him. Isa 11:2; Mt 3:16; Mk 1:10-11; Lk 4:15-21,32; Jn 1:32 Messianic according to Targum Isaiah and the Babylonian Talmud
Mt shows Christ's life parallels the Israelite people (Jer 31:15 and Mt 2:18, Hos 11:1 and Mt 2:15, Isa 9:1,2 and Mt 4:15-16; etc.)
Reactions of the People
Hated without cause. Ps 35:19; 69:4; Isa 49:7; Jn 15:25
Some plotted Jesus' ruin. Ps 38:12; Mk 11:18
Betrayed by a friend. Ps 41:9; Mt 10:4; 26:48-50; Mk 14:43-44; Lk 22:47-48; Jn 18:3,5
Rejected by His own people. Isa 53:3-4; Ps 69:8; Jn 1:11; 7:5; Mt 21:42-44
Gave Him gall for his drink. Ps 69:21; Mt 27:48;
Even friends stood afar. Ps 38:11; Mt 27:55; Mk 15:40; Lk 23:49
After shepherd struck, sheep scattered. Zech 13:7; Mk 14:27,50; Mt 26:31
Rejected by government. Ps 2:1-2; Acts 4:25-28
How will the Messiah die?
Sold for 30 pieces of silver. Zech 11:12-13; Mt 26:15
Threw, not placed, coins in temple. Zech11:13b;Mt27:5a
Money for a potter. Zech 11:13; Mt 27:7
Unjustly taken away. Isa 53:7-8; Mt 26:60; Mk 14:55; Lk 23:4
False witnesses. Ps 35:11; Mt 26:60
Silent before his accusers. Ps38:13-14; Isa53:7; Mt27:12
Asked why God forsook Him. Ps22:1;Mt27:46;Mk15:34
Mocked. Ps 22:7,8 Mt 27:31,39; Mk 15:31-32;
Heart like wax. Ps 22:14b; Jn 19:34
Pierced for us. Ps 22:16; Isa 53:5; Zech 12:10; Mt 27:26; Jn 19:34
People stared at him. Ps 22:17; Lk 23:35
Cast lots for his clothes. Ps 22:18; Lk 23:34; Jn 19:23,24
No bones broken. Ps 22:17; Ps 34:20; Jn 19:33
Struck, spit on Him. Isa50:6;Mic5:1;Mt26:67;Lk22:63
Killed with transgressors. Isa53:12; Mt27:38; Mk15:27
Interceded for transgressors Isa 53:12b; Lk 23:34
Buried in a rich man's grave. Isa 53:9; Mt 27:57-60
Bore our sins as a guilt offering. Isa 53:5,6,10-12; Jn 1:29; 1 Cor 15:3; 1 Jn 2:2; 4:10
Jesus died with a Psalm on his lips. Ps 31:5; Lk 23:46

Q: In the gospels, who else besides Jesus has claimed to be either a Messiah or God?
A: The following people have either made the following claims, or else others made the following claims about them.

…Christ returned

Rev. Jim Jones of Jonestown (died 11/16/1978)

Rev. Moon of the Unification Church

Jacob Katzan (1977-)

Guru Maharah Ji of the Divine Light Mission

Many Hindu and New Age gurus

…A Jewish Messiah Come the First Time

A Jewish leader in 1500 A.D.

Sabbatai Sevi (17th century)

Rabbi Schneerson of New York (now dead)

Probably Theudas in Acts 5:36. He claimed to be someone great

…The Messiah, or Mahdi in Shiite Islamic Religions

The Bahaullah (Bahais)

Sliman Murshad of Syria (1900-1949)

The Mahdist movement in Sudan

Mirza Ghulam Ahmad (1879, Ahmadiyya Movement)

Many others

…3 Zoroastrian Messiahs, or Saoshyants

…God

Lord Hakim (Druse worship him as visible God)

‘Ali bin Abi Talib and Saliman al-Farisi (long after their death some ‘Alewite sects worshipped them as sort of a Muslim Tritheism.

Q: In the gospels, what are extra-Biblical references to Jesus prior to 200 A.D.?
One might expect Jesus' life and Christianity not to go unnoticed, even outside the Bible. One purpose of giving these quotes is to put to rest the claim that a few skeptical critics assert, that Jesus never existed.
Cornelius Tacitus (c.55-c.117 A.D.) was a Roman historian who wrote about events in Rome and Great Britain from 15-70 A.D. By his contemptuous tone, he certainly was no friend of Christianity. In Annals 15:44 he wrote: "…But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration [fire of Rome] was the result of an order [of the Emperor]. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most michievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired…."
Tacitus in Histories Book 5 lists differing speculations on the Jews being from Crete, or Egypt, or Ethiopia, or Assyrians, and then relates an interesting story. "Most writers, however, agree in stating that once a disease, which horribly disfigured the body, broke out in Egypt, that king Bocchoris, seeking a remedy, consulted the oracle of Hammon, and was bidden to cleanse his realm, and to convey into some foreign land this race detested by the gods. The people, who had been collected after diligent search, finding themselves left in a desert, sat for the most part in a stupor of grief, till one of the exiles, Moyses by name, warned them not to look for any relief from God or man, forsaken as they were of both, but to trust to themselves, taking for their heaven-sent leader that man who should first help them to be quit of the present misery…. Moyses, wishing to secure for the future his authority over the nation, gave them a novel form of worship, opposed to all that is practised by other men. … They slay the ram, seemingly in derision of Hammon, and they sacrifice the ox, because the Egyptians worship it as Apis."
Tacitus in Histories book 5 also discusses in detail how various Roman legions, the 5th, 10th, 15th, 12th and some men from the 18th and 3rd put down the revolt in Judea and destroyed Jerusalem.
Quotes of Tacitus are takes from The Annals and The Histories by P. Cornelius Tacitus, Encyclopedia Britannica, Inc. 1952.
Mara Bar-Serapion was an ordinary Syrian man who wrote a letter to his son, Serapion, sometime after 73 A.D. He encourages him to emulate the wise men of history who died for what they believed in, such as Socrates, Pythagoras, and the wise King the Jews executed. The document is in the British Museum, and F.F. Bruce mentions this in The New Testament Documents : Are They Reliable.
Josephus was a Jewish scholar, born 37 A.D., who wrote rather positively about Christ.
"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 then a thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day." (Antiquities of the Jews 18.3.3, written about 93-94 A.D.) (Taken from Josephus : Complete Works)
There also is an Arabic translation of Josephus that says even more positive things about Jesus. However, these likely were added later.
Lucian of Samosata, 2nd century satirist, wrote about Christ, "…the man who was crucified in Palestine because he introduced this new cult into the world….Furthermore, their first lawgiver persuaded them that they were all brothers one of another after they have transgressed once for all by denying the Greek gods and by worshipping that crucified sophist himself and living under his laws." (The Passing Peregrinus) (quoted from Evidence That Demands a Verdict vol. 1 p.82.)
Clement of Rome was a Christian bishop who wrote to the Corinthian church, basically asking them why they were not obeying what Paul wrote 50 years earlier. Clement's letter was written in 97/98 A.D..
Pliny the Younger was a governor of Bithynia who killed many Christians for their faith. He wrote Emperor Trajan in 112 A.D. asking if he should continue to kill the men, women, and children simply for not worshipping a statue of the Emperor. Pliny says of Christians, "they affirmed, however, that the whole of their guilt, or their error, was, that they were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verse a hymn to Christ as to a god, and bound themselves to a solemn oath, not to any wicked deeds, but never to commit any fraud, theft, adultery, never to falsify their word, not to deny a trust when they should be called upon to deliver it up. Epistles 10.96. (quoted from Evidence that Demands a Verdict vol. 1 p.83.)
Papias was another bishop who was a disciple of John the apostle. He wrote many volumes, somewhere between 110 to 130 A.D. Unfortunately his writings have been lost, except for a short description by Eusebius (writing around 325 A.D.) Eusebius tells us that among other things, Papias says that the Gospel of Matthew was first written in Hebrew, Mark was the interpreter of Peter, and that Papias taught premillennialism. (Eusebius was an amillennialist.)
Ignatius was a disciple of John the Apostle. He wrote letters to many churches, and died by 116 A.D.
Polycarp was a Christian martyr and disciple of Ignatius who spoke of Christ. He died c.163 A.D.
Irenaeus, bishop of Lyon (in France), was a disciple of Polycarp, and a martyr who lived from 120/140-202 A.D. He wrote a long work against heresies of this time.
The Didache (or Constitutions of the Holy Apostles) was an anonymous church manual, written about 150 A.D., though it could be as early as 120 A.D.
Justin Martyr was a Greek philosopher who was born either 110 or 114 A.D. He converted between around 138 to 150 A.D.. He wrote a defense of Christianity and a Dialogue with Trypho the Jew where he talks of Jesus being God. The Chronicon Paschale tells us he was martyred for his faith in 165 A.D.
Suetonius, the Roman historian and court official who wrote about 120 A.D., says "As the Jews were making constant disturbances at the instigation of Chrestus (another spelling of Christus, i.e. Christ], he expelled them from Rome. Life of Claudius 25.4 (Quoted from Evidence that Demands a Verdict volume 1 p.83.)
Theophilus, bishop of Antioch was the first writer we know of to use the term "Trinity". He wrote between 168 and 181 A.D.
Clement of Alexandria, not to be confused with the earlier Clement of Rome, lived from 153-217/220 A.D. He wrote extensively, including a hymn to Christ and a major work called The Miscellanies.
Hippolytus lived from 170-235 A.D. and wrote The Refutation of All Heresies. Hippolytus was a disciple of Irenaeus.
Tatian lived from 110-172 A.D. and wrote a harmony of the gospels. Unfortunately he later left the faith and joining the Encratites, a Gnostic heresy.
Jewish Talmuds refer to Jesus in a number of places. See Evidence That Demands a Verdict volume 1 p.85-87 for quotes from the Babylonian Talmud, Tol'doth Yeshu, Barailu, The Amoa 'Ulla', Yeb. IV 3, and Baraita.
Phlegon was a Greek writer from Caria, who wrote soon after 137 A.D. that in the fourth year of the 202nd Olympiad [33 A.D.] there was "the greatest eclipse of the sun" and that "it became night in the sixth hour of the day [12:00 noon] so that star even appeared in the heavens. There was a great earthquake in Bithynia, and many things were overturned in Nicaea." (quoted from The Case for Christ p.111.)
Thales (or Thallus) was a Palestinian historian referenced by Julius Africanus (writing 232-245 A.D.) Julius says, "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun." (quoted from The Ante-Nicene Fathers volume 6 p.136.) The context is Julius discussing how the time from Artaxerxes' decree to Christ's crucifixion, fulfilled Daniel 9.
The Shepherd of Hermas was an anonymous Christian work written about 160 A.D.
Athenagoras wrote to the Roman emperor a defense of Christianity about 177 A.D.
Aristides of Athens and Quadratus are also known to have written Apologies defending Christianity, but their works have been lost.

Q: In the gospels, why is there a need for gospel harmony?
A: Gospel harmonization would not be an issue if God had only preserved one gospel, or if God Himself had given a complete Gospel harmony. Instead, we have four accounts, where each human writer recorded what he believed was most important of what God providentially had him remember. See the next question for why we have four gospels.

Q: In the gospels, why are there four gospels?
A: The four gospels have different purposes and somewhat different audiences.
Matthew: was first written in Hebrew according to Papias. It emphasizes the Kingdom of God, in contrast to John, which emphasizes how to be saved. Matthew lists many Old Testament prophecies, and it shows how the life of Christ paralleled the life of Israel in the Old Testament. Many think of Matthew’s gospel as a "lion" emphasizing Christ as the King.
Mark: Emphasizes the actions of Christ. Many think of Mark’s Gospel as an "ox", emphasizing Christ as Servant.
Luke: The longest gospel, was written by a physician and traveling companion of Paul. Luke has been called the greatest historian of the ancient world. Many think of Luke’s gospel as a "man", emphasizing the humanity of Christ.
John: Perhaps the most profound Gospel, emphasizes less of Christ’s life and more of his claims and teaching. Many think of John’s gospel as an "eagle", emphasizing the divinity of Christ.
The Believer's Bible Commentary p.1198 mentions that in the Old Testament the Messiah is called The Branch in four contexts: "…to David a Branch … a King" (Jeremiah 23:5,6), "My Servant, the Branch" (Zechariah 3:8), The Man … the Branch" (Zechariah 6:12), and "The Branch of the LORD" (Isaiah 4:2).
There were no more gospels that Christians accepted. Irenaeus, who wrote about 170-202 A.D., said there were exactly four gospels (Against Heresies book 3 chapter 11.
See 1001 Bible Questions Answered p.11-12 and Hard Sayings of the Bible p.82-85 for more info.

Q: Is each gospel in chronological order?
A: No. Here are what four conservative sources say.
The NIV Study Bible p.1437 says, "(Chronological order does not appear to have been rigidly followed in any of the Gospels, however.)"
The New Geneva Study Bible p.1504 says "However, Matthew and Luke do not follow Mark at every point in the order of events of Jesus’ life, or the order of His teachings." On p.1698 it says, "While some difficulties arise in the correlation of details, the main elements are in complete harmony."
F.F. Bruce in Hard Sayings of the Bible p.454-455 says, …none of the Gospel writers claims to be giving a careful chronology. … It was far more important to the ancient historian that we grasp the meaning of history than that we get the chronology straight. Thus Matthew groups the sayings of Jesus in five major ‘books" by topic:…Luke has another way of grouping his material. … In each case we get topical groupings, which give us an orderly account in that they order the material so we can better understand it. In neither case do we necessarily get the exact setting I which Jesus said all of the material."
In the early church, Eusebius’ Ecclesiastical History 3:39 records Papias, a disciple of John the apostle, as saying, "Mark, who was the interpreter of Peter, wrote down accurately all that he remembered, whether of sayings or doings of Christ, but not in order. For he was neither a hearer nor a companion of the Lord; but afterwards, as I have said, he accompanied Peter, who adapted his instruction as necessity required, not as though he were making a compilation of the Lord’s oracles. So then Mark made no mistake when he wrote down thus some things as he remembered them; for he concentrated on this alone - not to omit anything that he had heard, nor to include any false statement among them" (taken from The New Bible Dictionary 1962 p.782)

Q: Why are the three Synoptic Gospels (Matthew, Mark, and Luke) as similar as they are?
A: There are three views, and one could believe all of them.
1. Similarity of Purpose: The first three gospels are very much in parallel and were written to give a "synopsis" of the life of Christ. John, which was written later, perhaps assumed readers already knew of the other gospels. John was stated to be written so that people would believe and have life in his name, as John 20:31-31 says. See 1001 Bible Questions Answered p.12 for more info on this view.
2. Verbal link: Mark was a companion of Peter, and Luke traveled with Paul. Mark was in Rome in 1 Peter 5:13. Luke and Mark were likely in Rome at the same time, and as one person put it "they probably did not spend all their time talking about the weather." While we do not know everywhere Matthew traveled, this view says the similarities are due to verbal communication among the writers. Hard Sayings of the Bible p.454 also discusses a common link between Matthew and Luke, saying that link probably was verbal.
3. Written link of Mark: The New Geneva Study Bible (p.1504) says "The Gospels do not simply present a schedule of Jesus’ activities. Nor are they modern, technical biographies that follow methods unknown in their day."

Q: Why does the genealogy of Luke go back to Adam, while the genealogy of Matthew only go back to Abraham?
A: Scripture does not say, but we have a guess. Luke’s emphasis was on Jesus as the Son of man, while Matthew’s emphasis was on Jesus the promised Jewish Messiah.

Q: In Mt 1:1-17 how does this genealogy reconcile with Lk 3:23-38?
A: Matthew records Jesus’ genealogy of "law" (i.e. his adopted father, Joseph, and Luke records the genealogy of "nature", i.e. biological genealogy of Mary. According to Eusebius’ Ecclesiastical History book 6 chapter 31, Julius Africanus, (200-245 A.D.) was one who reconciled this alleged contradiction in his Letter to Aristides. For a longer explanation, consult Eusebius’ Ecclesiastical History Book 1 chapter 7 The Complete Book of Bible Answers p.97-98, Bible Difficulties & Seeming Contradictions p.170-171, and When Critics Ask p.385-386.

Q: In Lk 1:26, was the birth of Christ announced to Mary, or was it announced to Joseph in Mt 1:20?
A: Both. It was first announced to Mary, since she would wonder why she was pregnant. Later, Joseph was told in the context of not divorcing Mary for unfaithfulness. See When Critics Ask p.381 for more info.

Q: In the Gospels, what points do the infancy narratives have in common?
A: Mark and John do not mention and details anything about Jesus’ birth. Here are six common points of Matthew and Luke:
1. Genealogy from Abraham to David (Mt 1:2-6; Lk 3:31-34)
2. King Herod was ruling (Mt 2:1; Lk 1:5)
3. An angel of the Lord visits (Joseph: Mt 1:20; Mary: Lk 1:26-38)
4. Jesus was born in Bethlehem of Judea (Mt 2:1; Lk 2:4-7)
5. The three of them returned to Nazareth. (Mt 2:19-22; Lk 2:39)
6. Jesus grew up in Nazareth. (Mt 2:23; Lk 2:40)
In general, the two gospels dovetail beautifully to give a fairly complete picture of Jesus’ infancy. Matthew tells of Joseph’s genealogy, the wise men, and the flight to Egypt. Luke has Gabriel, John the Baptist’s birth, Mary’s genealogy, the shepherds, Simeon, and Anna. While we do not know which was written first, Luke mentions that others have drawn up accounts of Jesus. So, perhaps Luke was written after Matthew, and having read Matthew, Luke choose to bring in details that Matthew did not already write. John probably wrote after both of them, and John apparently did not have anything to add.

Q: In the Gospels, did Jesus believe scripture was inerrant?
A: This answer was taken from www//wam.umd.edu /~cbernard/Theology/inerrancy.html.
Jesus consistently treats Old Testament historical narratives as straightforward records of fact. He mentions refers to:
Abel (Luke 11:51)
Noah (Matthew 24:37-39; Luke 17:26,27)
Abraham (John 8:56)
The institution of circumcision (John 7:22; c.f. Genesis 17:10-12; Leviticus 12:3)
Sodom and Gomorrah (Matthew 10:15; 11:23,24; Luke 10:12)
Lot (Luke 17:28-32)
Isaac and Jacob (Matthew 8:11; Luke 13:28)
manna in the desert (John 6:31,49,58)
The snake in the desert (John 3:14)
David eating the consecrated bread (Matthew 22:43; Mark 12:36; Luke 20:42)
Solomon (Matthew 6:29; 12:42; Luke 11:31; 12:27)
Elisha (Luke 4:27)
Jonah (Matthew 12:39-41)
Luke 11:29,30,32)
Zechariah (Luke 11:51)
The last passage brings out Jesus' sense of the unity of history from "the creation of the world" to "this generation." He repeatedly refers to Moses as the giver of the Law (Matthew 8:4; 19:8; Mark 1:44; 7:10; 10:5; 12:26; Luke 5:14; 20:37; John 5:46; 7:19). He frequently mentions the sufferings of the true prophets (Matthew 5:12; 13:57; 21:34-36; 23:29-37; Mark 6:4 [cf. Luke 4:24; John 4:44]; 12:2-5; Luke 6:23; 11:47-51; 13:34 20:10-12) and comments on the popularity of the false prophets (Luke 6:26). He sets the stamp of His approval on such significant passages as Genesis 1 and 2 (Matthew 19:4,5; Mark 10:6-8).[6]
Some might object at this point and argue that Jesus was just using the myths and stories of the culture to illustrate his points. This is certainly possible for some passages but it seems unlikely. First, the feel one gets from reading the gospel accounts is that Jesus takes the stories of the Old Testament as real history. The spirit of his use of Scripture indicates that he believed the accounts in the Old Testament are historical. Second, it does not look like a real option to claim that Jesus was just using the myths of his culture to illustrate his teachings in passages like Matthew 12:41; 24:37; 11:23,24; 5:12; 4:4
Second, Jesus assumes the inspiration of the Bible. He uses "Scripture says..." and "God says..." interchangeably and in so doing he identifies the Old Testament text with the Word of God. Quoting Genesis 2:24 Jesus says, "Haven't you read that at the beginning the Creator 'made them male and female,' and said 'For this reason a man will leave his father and mother...". Note that Genesis 2:24 is not a direct quote of God in the text but is a comment by the author or narrator of the text. Jesus considers the words of the Scriptural texts to be the very words of the Creator. Inspiration of the original copies (autographa) presupposes inerrancy. If Jesus is correct in recognizing the Old Testament as the very words of the Creator, then attributing error to the Old Testament is the same as attributing error to God Himself.
Third, Jesus clearly believed in the authority of the Bible. In His disputes with Pharisees and Sadducees, Jesus appeals to the Scripture as if they have the authority to settle the dispute. He sees the Scriptures as the final word (John 5:39-47; Matthew 22:29,31; Mark 12:24-26, Luke 20:37) When Scriptures speak, God speaks and the issue is settled.

Q: In the gospels, what is a harmony prior to the ministry of Jesus?
A: It is important to distinguish between what is said to be order versus what may be in order. For these 27 events, numbers refer to events that must follow preceding numbers. Letters such as a,b,c refer to events that could happen in any order. Prior to the ministry of Jesus, everything in the gospels was written in chronological order, except the underlined parts. Markers of location, time, and sequence found in the gospels are in bold.
Before Jesus’ Ministry: Mt 4:1-11; Mk 1:1-13; Lk 1:1-3:18; Lk 3:21-4:13; Jn 1:1-42
¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾
B1a. In the beginning, Jesus pre-existed in Heaven. Jn 1:1-5; Jn 17:5
B1b. Mary’s genealogy from Adam (with gaps). Lk 3:23-37
B1c. Joseph’s genealogy from Abraham (with gaps). Mt 1:1-17
B2. In Jerusalem, while Herod ruled (37-4 B.C.), Gabriel visits Zechariah; Elizabeth will be expecting. Lk 1:1-25
B3. In Elizabeth's 6th month, Gabriel visits Mary in Nazareth, telling her she will be with child. Lk 1:26-38
B4. Mary is pregnant, though still a virgin. Mt 1:18-19
B5. After Mary is pregnant, Gabriel visits Joseph. Mt 1:20-25
B6. Traveling to Judea, Mary visits Elizabeth. Lk 1:39-56
B7. John the Baptist is born. Lk 1:57-80
B8. While Herod was king (37-4 B.C.), Christ is born in Bethlehem of Judea. Mt 2:1; Lk 2:1-7
B9. In nearby fields, angels tell shepherds to visit Jesus. Lk 2:8-20
B10a1. On the 8th day, Jesus is circumcised. Lk 2:21
B10a2. After Mary's purification (33 days later according to Lev 12:1-4), at the temple in Jerusalem, Jesus is presented to the Lord. Lk 2:22-38
B10b. In a house in Bethlehem, Magi from the east come to worship Jesus. Mt 2:2-12
B11. After the Magi left, the flight to Egypt. Mt 2:13-15
B12. Within 2 years, Herod kills the male babies of Bethlehem. Mt 2:16-18
B13. After Herod died, Joseph, Mary, and Jesus return to Nazareth. Mt 2:19-22; Lk 2:40a
B14a. In Nazareth of Galilee, Jesus grows up. Mt 2:23; Lk 2:40b
B14b. Every year at Passover, Jesus' parents go to Jerusalem. Lk 2:41
B15. At 12 years old, Jesus goes to the Temple in Jerusalem. Lk 2:42-52
B16. In the Desert of Judea, John the Baptist preaches. Mt 3:1-12; Mk 1:1-8; Lk 3:1-18; Jn 1:6-28
B17a. When Jesus was about 30 (probably 33-34), He is baptized in the Jordan River. Mt 3:13-17; Mk 1:9-11; Lk 3:21-23
B17b1. The next day [after John's remark] Jesus comes to John the Baptist. John testifies that Jesus is the Lamb of God. Jn 1:29-34
B18a. At the Jordan River, Jesus calls Peter, Andrew and another. Jn 1:35-42
B18b1. Jesus decides to return to Galilee the next day after John the Baptist speaks. Jn 1:43a
B18b2. Jesus calls Philip and Nathanael. Jn 1:43b-51
B18c. For 40 days in the wilderness, Satan tempts Jesus. Mt 4:1-11; Mk 1:12-13; Lk 4:1-13

Q: Is it true that the information on the life of Jesus prior His public ministry is "meager"?
A: No, this view is not a result of objective scholarship, but of unbelief of "Christian critics". Five points to consider in the answer.
1. For reference, during Jesus public ministry prior to His death, we are given at least 176 facts on the life and teachings of Jesus.
2. Before Jesus began His ministry, we know at least 37 facts about Jesus.
3. We are given more information about Jesus prior to His public life, than historians give us about the most famous kings of Babylon, Egypt, Media, Persia, Greeks, Macedon, or early Rome. In other words, we know more about Jesus, prior to His first public appearance, than we do about the childhood of the Babylonian Nebuchadnezzar, the Egyptians Akhenaten and Nefertiti, the Medes Kyaxares and Astyges, the Persians Cyrus, Darius, and Xerxes, the Greeks Agamemnon and Pericles, Alexander of Macedon, or the most famous Senators of Rome.
4. We actually have less information about some historical figures in the 18th and 19th century, prior to their public lives, than we have about Jesus.
5. If somebody is going to say the information on Jesus' life prior to his ministry is meager, at least compared to others, they should either produce a number of ancient historical people of whom more information is given about their life prior to being in the public eye, or else stop giving misinformation.
See also the next question for at least thirty things we are told about Jesus prior to His ministry.

Q: Prior to the public ministry of Jesus, what exactly are we told about Jesus?
A: We are told at least 37 things about Jesus prior to His ministry. The information we are given can be divided into three categories:
Jesus Himself
1. His mother was Mary.
2. Born of a virgin. (Even if a skeptic denies this, the skeptic has to admit that the claim was made that Jesus was born of a virgin)
3. Legal father was Joseph.
4. Born under Herod the Great. (37-4 B.C.)
5. Born in Bethlehem.
6. Circumcised on the eighth day.
7. Presented at the temple. (like many Jewish babies)
8. Family traveled to Egypt. (Matthew 2:13-15)
9. After Herod died, the family returned to Nazareth in Galilee. (Matthew 2:19-23)
10a. Grew up in Nazareth (Luke 2:39-51), a small town considered by others as insignificant.
10b. After Jesus went to the Temple, He returned to Nazareth too (Luke 2:51)
11a. At 12 years old, Jesus went to the Temple.
11b. Every year Jesus' parents went to the Temple at Passover (Luke 2:41).
12. By 12, was inquisitive and knew the scriptures well. (Luke 2:41-46)
13. Jesus was sinlessly perfect (Hebrews 4:15; 2 Corinthians 5:21) Even if a skeptic does not agree with this statement, these verses as well as Luke 2:40 present us with the fact that at the very least, "Jesus was a good kid".
14. Jesus spoke Aramaic. (Matthew 5:22, etc.)
15. People from Galilee generally spoke Greek too.
16. Jesus' religion was Judaism; specifically he was closer to the Pharisees, believing all the Old Testament books. The early church writers said the Sadducees only accepted the Torah.
17. Jesus worked as a carpenter. (Mark 6:3)
18. Around 30 years old, baptized by John the Baptist. (Matthew 3:13; Mark 1:9-11)
19. Went to the wilderness prior to his public ministry. (Matthew 4:1-11; Mark 1:12-13)
Jesus' Family
20. Joseph was a carpenter.
21. Mary pregnant before she was married. (Matthew 1:18)
22. Joseph considered divorcing Mary. (Matthew 1:19)
23. Genealogy of Joseph. (counted as only 1 item) (Matthew 1:1-16)
24. Genealogy of Mary. (counted as only 1 item)
25. Had four brothers named James, Joses/Joseph, Judas/Jude, and Simeon. (Matthew 13:55-56; Mark 6:4; Galatians 1:19; Jude 1, Eusebius' Ecclesiastical History (c.360 A.D) 2:23 and 3:20)
26. Though of royal ancestry, grew up in a common family of a subject people, and probably were poor (Luke 2:23 + Leviticus 12:6-8).
27. Mary's cousin was Elizabeth, who was a descendant of Aaron the priest. (Luke 1:5)
28. Elizabeth's husband was the priest Zechariah, of the division of Abijah. (Luke 1:5)
29. John the Baptist, firstborn/only child of Zechariah and Elizabeth, was the relative of Jesus.
30. Mary, James, and Jude were still alive when Jesus was crucified.
Reactions to Jesus and Expectations of Him
31. Mary's expectations for her son.
32. Jesus was thought to fit the Messianic prophecies. (Matthew 2:6)
33. Worship by the shepherds. (Luke 2:15-20)
34. Gifts by the kings. (Matthew 2:10-11)
35. The paranoid reaction of Herod the Great.
36. John the Baptist's testimony.
37. Anna and Simeon in the Temple. (A person could argue this is two items, but I will only count it as one.)
This is not at all meager compared to what we know of the lives of other public figures prior to their public life. For a comparison, see the next question.

Q: Since we know at least 34 things about Jesus prior to His public ministry, for comparison what do we know about other secular historical figures prior to their public appearing?
A: For comparison purposes, we know only a few things about Pompey, about 12 things about Aristotle, and 26 things Alexander of Macedon, prior to their public life. (Much of this is taken from the Encyclopedia Britannica).
Pompey
Pompeius Gnaeus was famous Roman general and politician was born September 30, 106 B.C.
He was the son of a military commander.
3. When he was 17, he fought with his father in the Social War.
4. Like most Romans, he probably worshipped the Roman gods.
5. He spoke Latin, and perhaps also Greek.
There likely are more items, but certainly not 20+ more items.
Aristotle Himself
1. Born around 384 B.C.
2. Born in Stagira, a Greek town on the northwest coast of the Aegean sea.
3. Spoke Greek.
4. People commonly believed in the Greek gods.
5. Father was Nicomachus, a doctor of the guild of the "sons of Aesculapius"
6. From 17 to 37 years old, studied under Plato at the Academy of Athens.
7. In 342 B.C., Aristotle became the tutor of Alexander of Macedon for 7 years.
8. In a grave near Eretria in Euboea, we have a skull and personal items which might be of Aristotle. He died around 322 B.C.
Aristotle's Family
9. His father was a court physician to Amyntas II, the father of Philip of Macedon
10. Father's genealogy: of Ionian Greek background
11. Mothers genealogy: Ionian from Chalcis in Euboea.
Reactions to Aristotle and Expectations of Him
12. They had some academic hopes for him, sending him to study under Plato at the Academy in Athens.
We only have five manuscripts of his writings, and the earliest is 1100 A.D.
From India to Spain, by far the most famous person prior to Jesus was Alexander of Macedon, often called Alexander the Great. Let's look at what we know about his early life.
Alexander Himself
1. His father was Philip II of Macedon.
2. His mother was Olympias, a Molossian princess from Epirus.
3. Born around October in 356 B.C.
4. Born in Pella, the capital of Macedon.
5. When Alexander was 14 years old (342 B.C.), Aristotle became his tutor for 7 years.
6. Alexander loved to read Homer.
7. Alexander spoke some dialect of Greek.
8. Alexander believed in the Greek gods.
9. Alexander was a good horseman, with a white horse name Beucephalus.
10. At 16, Alexander crushed a revolt of the hill tribes while his father was away.
11. Alexander led the charge which defeated the Sacred Band at Chaeronea in 338 B.C.
12. After Philip divorced Olympias, Alexander lived with his mother in Epirus.
Alexander's Family
13. Genealogy of Olympias. She was the daughter of King Neoptolemos of Epirus, and niece of Arybbas, both sons of king Alketus, the Molossian king of Epirus.
14. Genealogy of Philip II. His father was Amyntas II.
15. His uncle was Alexander I, king of Epirus.
16. Thus Alexander had the upbringing of a prince.
17. We have a statue and the casket of Philip II of Macedon (The Greek World p.174-175).
18. Philip was regent of Macedon in 359 B.C., but took control as king in 356 B.C.
19. Philip divorced Olympias to marry Kleopatra/Cleopatra, a Macedonian noblewoman.
20. Alexander I married his niece Kleopatra/Cleopatra, the half-sister of Alexander in 337 or 336 B.C.
21. Alexander had a baby half brother from Philip and Cleopatra, whom he had killed whom Alexander killed when he became king.
22. Alexander had a cousin named Amyntas, whom Alexander killed when he became king.
23. In 336 or 336 B.C., Philip II was assassinated with a Celtic knife on the morning of the wedding of his daughter Kleopatra.
24. Alexander's sent his mother spoils in 335 B.C.
Reactions to Alexander and Expectations of Him
25. Philip originally groomed him as the next king
26. He and Philip apparently were estranged after Philip divorced Alexander's mother.
The writings of many who wrote on Alexander have been lost. The surviving ancient writings include:
"Didot edition of Arrian" by Karl Muller
Diodorus book 17 (c.20 B.C.)
Quintus Curtius (c 42 A.D.)
Plutarch (c.45-125 A.D.) Life of Alexander
Arrian's Anabasis and Indica (150 A.D.)
Justin's abridgment of the History of Trogus (c.10 B.C.?)
Itinerarium Alexandri (324-361 A.D.)
Epitome Rerum Gestarum Alexandri Magni (4th or 5th century)
For more information see the Encyclopedia Britannica, The Greek World, and the National Geographic.
If someone wants to claim that what we are told about Jesus prior to his public ministry is "meager", they should be honest and add that they think what we are told about the early life of most historical figures up to Roman times is more meager than the life of Jesus.
I also believe that we know more about the early life of Jesus than of other famous contemporary Jews Josephus, Philo (20 B.C. to 50 A.D.), and Bar Kochba, though I have not researched this yet. I also believe that we know more about the life of Jesus prior to 30 than we know about the early life of Moses, Buddha, and Mohammed, though I have not researched this yet. Perhaps we have more background on Julius Caesar and Josephus, but I do not know of any others.
Moses
Here is what we know about Moses prior to his public life.
1. Moses was born around 1525 B.C. in northern Egypt.
2. Either his parents, or more probably his ancestors were named Amram and Jochabed.
3. He was a Hebrew, a people who had been enslaved for 320 years.
4. He had an older sister named Miriam.
5. He had a brother named Aaron.
6. Moses was in his father's house for his first three months. (Acts 7:20)
7. As a child, when Pharaoh decreed that male Hebrew babies were to be thrown in the Nile River, his mother put him in a basket.
8. Pharaoh's daughter found him, and cared for him as her own son.
9. He grew up in Pharaoh's court, was educated in all the wisdom of the Egyptians, and was powerful in speech and actions. (Acts 7:21-22)and had the knowledge and learning of the Egyptians
10. His own mother served as his nurse.
11. He was concerned about the Hebrews as he killed an Egyptian who was beating a Hebrew.
12. Even at 40 years old Moses was fairly strong, to kill the Egyptian.
13. Pharaoh tried to kill Moses.
14. Moses fled to Midian, where he saw some women drawing water for their flocks.
15. When shepherds tried to drive them away, Moses rescued them from the shepherds.
16. Moses married Zipporah.
17. The father-in-law of Moses was named Reuel, who also was named Jethro.
18. Moses and Zipporah had a son named Gershom.
19. Moses was about 80 when he saw the burning bush.
Gautama Buddha
For the sake of argument, we will assume that all legends about the young Buddha are true.
The son of a king of the Sakyas, a warrior caste people north of Kosala
Most likely worshipped the Hindu idols as a child.
3. He would renounce the world if he saw a sick man, an old man, and a corpse.
4. He left his home when he was 29.
5. He spent 6 years seeking enlightenment, which he claimed to find under a Bo tree.
6. He died either in 544 B.C. or 483 B.C. when he was 80 years old.
Mohammed
Mohammed was not a part of ancient history, but since he was a major religious leader, we will see what we know about his early life, prior to the start of his ministry, for comparison.
1. Mohammed was born around 567-569 A.D.
2. The son of Abdullah and his wife Aminah.
3. A member of the Quaryash tribe, which controlled Mecca.
4. His father died before he was born.
5. He first was raised by his uncle 'Abd al-Mottalib.
6. Late he was raised by another uncle, Abu Talib.
7. His family was rather poor.
8. In his younger years he probably led caravans.
9. He married Khadija, a wealthy 40-year old widow when he was about 25.
10. After that he probably was a partner in a shop in Mecca which sold produce.
11. He probably could not read or write.
12 .Familiar with the Arab idols, including the three "daughters of Allah" Al-Lat, Uzza, and Manat. (See the abrogated part of Sura 53:19)
13. Somewhat familiar with Judaism and Christianity.
14. Mohammed was wrong and misunderstood the following though. Sura 7:136 and 7:59ff indicate that Noah’s flood took place in Moses' time (1450 B.C.). Suras 9:68, 21:51-71; 29:16,17; 37:97,98 say Abraham was delivered from Nimrod’s fire. Nimrod lived soon after Noah and long before Abraham. This story is very similar to a Jewish fable in the Midrash Rabbah. How could it be that Haman, the Persian minister in Esther's time (500 B.C.) actually work in Egypt in Moses' time (1450 B.C.) building the Tower of Babel (before 2500 B.C.) as Suras 27:4-6, 28:38, 29:39, 40:23-24,36-37 indicate? This is another "Moham-med and French-Canadians" problem again. The same Mary (Mariam in Hebrew and Arabic) was not the mother of Jesus and the sister of Moses (~1450 BC.) as Sura 19:28 says.
15. Mohammed was a white person, who later dyed his hair red.
16. Mohammed most likely suffered from epilepsy. Here are his symptoms after his 23-year ministry began. When Mohammed had a vision, the Hadiths record that strange things would happen. He would experience a ringing in his ears Bukhari Hadiths 1:1;4:438, his heart would beat rapidly 1:3, his face would turn red Bukhari Hadiths 2:16;5:618; 6:508, he would breathe heavily Bukhari Hadiths 6:508, he would fall on the ground with both eyes open toward the sky Bukhari Hadiths 5:170;6:448, he would sweat profusely Bukhari Hadiths 1:2;2:544;3:829, and see and hear things no one else did Bukhari Hadiths 1:2,3 4:458,461; 6:447. These may have appeared to be strange back then, but a doctor would see these as describing an epileptic fit.
17. Mohammed said the angel Gabriel appeared to him, and on one occasion basically beat him up.
He wondered if they were from Satan, but his wife convinced him they were from God.

Q: In Mt 1:18 and Lk 2:7, is Christ’s virgin birth incompatible with His pre-existence, as Rudolph Bultmann and Wolfgang Pannenberg thought?
A: No. It only seems incompatible to apostate theologians who believe in a god that is required to meet their restrictions. Christ pre-existed, but this did not restrict Him from:
1. Temporarily and voluntarily choosing not to use some of attributes and hiding some of His glory
2. Appearing as anything He wanted, including a man
3. Actually taking on humanity and becoming a man.
4. Coming to earth initially as an adult, a child, a baby, or an embryo, or however He wised.
Actually, Christ’s pre-existence as Almighty God did not restrict Him from anything at all. The only restrictions on Almighty God are self-imposed restrictions. God cannot lie (Hebrews 6:18; Titus 1:2), cannot be tempted by evil (James 1:13), and cannot do evil.

Q: In Mt 2:11, why did the Magi enter a house, since Jesus was born in a manger in Lk 2:7?
A: Jesus was born in a stable because there was no room at the inn. Joseph and Mary would not want to stay in a stable nay longer than needed. They moved to a house by the time the Magi came.
Modern western Christmas songs generally present the Magi as coming the very night Jesus was born. Actually it was some time after that Jesus came. The Orthodox Church celebrates Christmas December 25th, but celebrates the Magi coming in mid-January.
See 1001 Bible Questions Answered p.30-31 and Catholic Apologetics Today p.249 for more info.

Q: In Lk 2:22-38, was Jesus presented at the Temple (in Jerusalem), or after the Magi came did Joseph take his family to Egypt as Mt 2:13-18 says?
A: Both.
1. Jesus was presented at the Temple in Jerusalem eight days after he was born. Then they returned to Bethlehem on the way to Egypt. After Mary was ready, they started out.
2. Contrary to western Christmas stories, the wise men did not come the very night Mary was in labor. They came some weeks later. As a side note, eastern Orthodox Christians generally do not give presents at Christmas. They give presents in the middle of January, when they believe the wise men came.
See Bible Difficulties & Seeming Contradictions p.171 for more info.

Q: In Mt 3:17, did God say "This is my beloved Son…", or did God say "You are my beloved Son…" as Mk 1:11 says?
A: It could be either way for three reasons.
1. The Gospel writers frequently paraphrased quotes.
2. The Father could have said it in Hebrew or Aramaic, but the Gospels we have are in Greek.
3. Papias, disciple of John the apostle, records that Matthew was originally written in the language of the Hebrews (Aramaic?), and it could have been paraphrased when it was translated into Greek.
See Bible Difficulties & Seeming Contradictions p.173-174 for more info.

Q: In Mt 4:1 and Mk 1:12, was Jesus sent into the desert right after His baptism, or did He delay a few days as Jn 1:29,35,43 says and then go to Cana as John 2:1 implies?
A: Though Jesus went to Galilee sometime after these temptations ended, Matthew 4:11-12; Mark 1:13-14; and Luke 4:13-14 do not say where Jesus was immediately when the 40 days ended. Thus there are two different possibilities.
Baptism to 40 Days to Galilee: It is likely that John baptized Jesus on the day of John 1:29-34. Then Jesus stayed one more day (John 1:35), and the following day decided to leave for Galilee (John 1:43).
The wedding in Cana was much later, either on the third day of the week or the third day after arriving in Galilee. It was not the next day after John 1:43, because that would be four days, not three days.
Matthew 4:1 simply says that Jesus went to the wilderness after He was baptized. Mark 1:12 says that Jesus went into the wilderness "at once", but that could still mean a few days later.
Baptism to 40 Days then back to John: John 1 never says when Jesus was baptized. Jesus could have been baptized by John 40 days or so prior to John 1:19. After Jesus' temptations, He returned to John in John 1:29.

Q: In Mt 4:1-11, was the order of Jesus temptations bread, pride, and power, or was it bread, power, and pride in Lk 4:1-12?
A: There are two answers, and both may be true.
1. Luke simply uses the word "and", which does not necessarily imply he is giving these in order. See Hard Sayings of the Bible p.454-457 for more on the view that Matthew is in order and Luke is not.
2. Also, in the forty days Jesus was tested, these and other temptations likely were given multiple times in different order.
See Encyclopedia of Bible Difficulties p.320-321 for more info.

Q: In Mt 4:12 and Mk 1:14, after Jesus’ temptation, was John put in prison prior to Jesus’ ministry in Nazareth and Capernaum, or after Jesus came to Galilee in Jn 1:43?
A: The Bible says the following:
John 1:43 says that Jesus decided to return to Galilee (not that he returned that day) the day after John the Baptist again said that Jesus was the Lamb of God. John the Baptist was not arrested yet.
Matthew 4:12 says that at the time that Jesus heard of John’s imprisonment, Jesus returned to Galilee.
Mark 1:14 says that after John was put in prison, Jesus went into Galilee.
Sequence of Events:
1. John again said that Jesus was the Lamb of God.
2. The very next day Jesus decided He would (sooner or later) return to Galilee.
3. Either before Jesus left for Galilee, or else after he left but before he arrived in Galilee, John was imprisoned.
4. Jesus came into Galilee.

Q: In Mk 1:12-13, did Jesus go in the wilderness for 40 days after His baptism, or did He go to the wedding feast in Cana on the third day as Jn 2:1 says?
A: Both. The "third day" was the third day after coming to Galilee, not the third day after baptism as Bible Difficulties & Seeming Contradictions p.196 and the Believer's Bible Commentary p.1473 say. A different answer is that "the third day" was the third day of the week.
The Expositor's Bible Commentary volume 9 p.42 says the third day might be the third day from leaving John the Baptist. While it says, "the next day" in John 1:29-35,43 might all refer to the same day, this is unlikely this meaning would be more clear if "the next day" were not used multiple times.

Q: In Lk 3:23 how old was Jesus when He began His ministry?
A: Luke 3:23 says "about thirty" which could be 25 to 35 years old. Jesus was born during the reign of Herod the Great, who died in 4 B.C., and Jesus began his ministry after John the Baptist began his. John began his ministry in the 15th year of Tiberius Caesar, which was 28 A.D. Thus, if archaeological dates are considered precise enough, Jesus was about 34 or 35 years old. Also, Pontius Pilate was only prefect of Judea from 26 A.D. until 36/37 A.D., so Jesus had to have be crucified before then. The best guess we have is that Jesus began his ministry about 30 A.D. and died 33 A.D. See Today's Handbook for Solving Bible Difficulties p.61-62 for more info.

Q: In Mt 4:12-13, how did Simon and Andrew become disciples when Jesus was with John the Baptist, since did Jesus tell them to follow him in Galilee as in Mt 4:18-20, Mk 1:16-20, and Lk 5:1-11?
A: They became "disciples" when Jesus was with John the Baptist. They became special disciples, later being designated apostles, in Galilee. Remember, that Jesus had a large number of disciples, some of whom left Him in John 6:66. In addition to those, he had specially appointed disciples, 72 in number, in Luke 10:1. Finally, Jesus had the twelve, who became apostles, in Matthew 6:7 and John 6:67.

Q: In Jn 1:35-37, did Andrew and the other disciple follow Jesus the day after His baptism, or did they wait 40 days after Jesus’ temptations?
A: -After. Jesus was baptized by John (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-23), was tempted for 40 days (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-12) returned the John (John 1:29-32)

Q: In the ministry of Jesus, can we know the order of the events?
A: We can only know the order of some events. However, many people can be very confused about the order of the gospels because of three misconceptions, which need to be cleared up.
Not every event was recorded by the gospel writers; however, they never claimed to do so either. For example, John, who formerly was a disciple of John the Baptist, is understandably silent between the time Jesus was baptized and the time he joined Jesus. John 21:25 specifically says that Jesus did many other things that were not written down. The Gospel of John was written after the other gospels, and John seems to emphasize the parts the others did not mention.
Repetition: Imagine Jesus traveling through the many towns he visited throughout Galilee, Judea, and Decapolis, and never repeating a single command or parable, and telling every town something completely different. ¾ not very likely! Jesus probably told these parables many more times than were recorded in each gospel, and people talked about Jesus more than is recorded. Thus for example, it is an open question whether the Sermon on the Mount in Matthew, and the Sermon on the level place in Luke, was two events, where he repeated some teaching, or one event, where Jesus spoke on a plateau.
Not in order: The Gospel writers did not record all the events in order, but they never claimed to record them in order either. As a matter of fact, Papias, a disciple of John the apostle, specifically says Mark did not record the events in order.
Within each general period of Christ's ministry, the Gospel writers did not claim anything was in order, except for the following parts, where the words "after", "the next day", etc. were used. In the Gospel harmony questions, see the bold words that indicate markers of time, order, and location.

Q: In the Gospels, what is a harmony for the early ministry of Jesus?
A: The early ministry is up to the time John the Baptist is killed. Before giving the order of events, it is good to know some geography.
Geography: The Sea of Galilee, the Lake, the Sea of Tiberias, are all the same freshwater lake. Galilee is west of the Sea of Galilee, and Decapolis is southeast of the Sea of Galilee. Bethsaida is on the Sea of Galilee due north, and west of it is Capernaum on the shore, with Korazin due north of Capernaum. Magdala is on the shore due west of the Sea of Galilee, and Cana is due west of that. Nain is southwest of the Sea of Galilee about 10 miles away from the shore. The land of the Gerasenes, Gennesaret, or the Gadarenes are either all the same place or places very close to each other east and southeast of the Sea of Galilee. Hard Sayings of the Bible p.373 says that Gerasa was 30 miles southeast of the Sea of Galilee and its lands did not reach to the Sea. Gadara was five miles southeast of the Sea of Galilee and its lands did reach the Sea, as proved by Josephus mentioning this and a coin of Gadara showing a ship.
Order: It is important to distinguish between what is said to be order versus what may be in order. For these 65 events, numbers refer to events that must follow the preceding numbers in order. Letters such as a,b,c refer to events that might be in order, but could happen in any order. The bold words indicate markers of time, order, and location. The underlined verses show passages that likely are not in chronological order in the gospel.
Early Ministry: Mt 4:12-14:12, Mk 1:14-6:29, Lk 3:19-20; 4:14-9:9, Jn 1:43-5:47
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E1a1. At Cana on the third day (3rd day after return to Galilee, after John spoke, or 3rd day of the week?), Jesus turns water into wine. 1st miracle, though His time is not yet come. Jn 2:1-11
E1a2a. During the Passover (14th day 1st month) in Jerusalem, Jesus drives out the moneychangers. Jn 2:12-25
E1a2b. Jesus teaches Nicodemus on being born again. Jn 3:1-21
E1a3. In the Judean countryside, John testifies of Jesus. Jn 3:23-35
E1a4a. At Sychar in Samaria, enroute to Galilee, Jesus speaks with a Samaritan woman. Jn 4:1-42
E1b1. John rebukes Herod the Tetrarch. Mt 14:3; Lk 3:19-20
E1b2a. After Jesus hears John is cast in prison, Jesus returns to Galilee and begins to preach "The Kingdom of God is near". Mt 4:12-17, Mk 1:14-15; Jn 4:43-45
E1b2b. From Cana Jesus heals nobleman's son in Capernaum as His 2nd miracle. Jn 4:46-54
E1b2c1. In Galilee and Nazareth, Jesus reads a scroll. Lk 4:14-15
E1b2c2. Jesus explains the prophecy, and the Jews try to kill Him. Lk 4:16-31
E1b2d1. Beside the Sea of Galilee, Jesus calls Simon Peter and Andrew. Mt 4:18-20; Mk 1:16-18; Lk 5:1-10
E1b2d2. In Capernaum Jesus casts out demon. Mk 1:21-28; Lk 4:31-37
E1b2e. Calling James and John. Mt 4:21-22; Mk 1:19-20; Lk 5:6-11
E1b2f. In Galilee, Jesus heals the sick. Mt 4:23-25; Lk 4:40-44
E2a. Sermon on the Mount, including the Lord's prayer. Mt 5:1-7:29
E2b. In the evening, heals Simon’s mother-in-law and others. Mt 8:14-17; Mk 1:29-34; Lk 4:38-39
E2c. Jesus prays alone. Mk 1:35-38; Lk 4:42-44
E2d. Travel through Galilee. Mk 1:39
E2e. Heals gossipy leper. Mt 8:1-4; Mk 1:40-45; Lk 5:12-15
E2f. In lonely places, Jesus often withdrew to pray. Lk 5:16
E2g1. In Capernaum Jesus heals paralytic. Mk 2:1-12; Lk 5:17-26
E2g2. Calling Matthew/Levi. Mt 9:9-13; Mk 2:13-17; Lk 5:27-32
E3c1. In Galilee by the lake, cost of following Jesus. Mt 8:18-22
E3c2. In Nazareth Jesus heals the paralytic. Mt 9:1-8
E3c3. John’s disciples ask about fasting. Mt 9:14-17; Mk 2:18-22; Lk 5:33-39
E2h1. One Sabbath, Jesus in a field; appeal to David. Mt 12:1-8; Mk 2:23-27; Lk 6:1-11
E2h2. In the synagogue, Jesus heals withered hand. Mt 12:9-14; Mk 3:1-6; Lk 6:6-11
E2h3. Crowds follow Jesus. Mk 3:7-12
E2i1. On a mountainside, Jesus prays all night to God. Lk 6:12
E2i2. Jesus appoints the 12 apostles. Mk 3:13-19; Lk 6:13-16
E2j1. Sermon on the level place. Lk 6:17-49. If it was the same as in Matthew, it should be called the Sermon on the Plateau.
E2j2. In Capernaum Jesus heals the centurion’s servant. Mt 8:5-13; Lk 7:1-10
E3a. Some time later in Jerusalem for a feast [probably in the 7th month, at the pool Jesus heals a man who was an invalid for 38-years. Jn 5:1-15
E3b. Life through Jesus. Jn 5:16-47
E3e. At Nain, Jesus heals the widow’s son. Lk 7:11-17
E4. Enroute to the land of the Gadarenes/Gerasenes, Jesus calms the storm from inside the boat. Mt 8:23-27; Mk 4:35-41; Lk 8:22-26 (Note: storms are more frequent in the fall and winter]
E5a. In Gennesaret, healing two demon-possessed men; demons in swine. Mt 8:28-34
E5b. Healing the Gerasene [Gennesaret] demoniac. Mk 5:1-20; Lk 8:26-39 (Note: Gadarenes, Gennesaret, and Gerasene refer to the same place.)
E6. Raising Jairus' daughter and the woman with blood. Mt 9:18-26; Mk 5:21-43; Lk 8:40-56
E7. As He went on Jesus heals two gossipy blind men. Mt 9:27-31
E8. While they were going out, Jesus heals a mute demoniac. Pharisees accuse Jesus of casting out demons by Beelzebub. (Apparently Jesus does not respond to this accusation at this time.) Mt 9:32-34
E9a. Jesus goes to many cities and villages. Mt 9:35-38; Mk 6:6
E9b. Jesus sends out the twelve. Mt 10:1-42; Mk 6:7-13; Lk 9:1-9
E9c. Jesus preaches in Galilee. Mt 11:1
E9d. John the Baptist sends a message from prison and Jesus tells the parable of the kids in the market. Mt 11:2-19; Lk 7:18-35
E9e. Eating at Simon the Pharisee’s house, a sinful woman with an alabaster jar anoints Jesus' feet with oil. Jesus speaks on loving more and loving less. Lk 7:36-50
E10. Immediately Jesus withdraws to a mountain. Mk 6:45-46
E11. Afterwards at Gennesaret, Jesus heals many. Mk 6:53-56
E12a. Rebuking Galilean cities. Mt 11:20-24
E12b. At that time, Jesus taught rest for the weary. Mt 11:25-30
E13. Jesus withdraws from that place. Mt 12:15-21
E14. In a house where it was too crowded to eat, Jesus' family thinks He is out of his mind. Mk 3:20-21
E15. Jesus heals a blind demon-possessed man. Mt 12:22-23
E16. Jesus speaks of the strong men in the house, and blasphemy against the Holy Spirit. Mt 12:24-37; Mk 3:22-30
E17. Jesus' mother and brothers. Mt 12:46-50; Mk 3:31-35; Lk 8:19-21
E18. First demand for a sign, and prophecy of 3 days and nights. Mt 12:38-45
E19. In Galilee from the boat, the parable of the sower. Mt 13:1-23; Mk 4:1-20; Lk 8:1-15
E20. Parable of the weeds. Mt 13:24-30
E21. Parable of the lamp on a stand. Mk 4:21-25; Lk 8:16-18
E22. Parable of the growing seed. Mk 4:26-29
E23. Parable of the mustard seed. Mt 13:31-35; Mk 4:30-34
E24. In the house, explains parable of the weeds. Mt 13:36-43
E25. Parables of the hidden treasure, pearl, and net. Mt 13:44-53
E26. Jesus returns to Nazareth; prophet without honor. Mt 13:53-58; Mk 6:1-6
E27. How John the Baptist was killed. Mt 14:1-12; Mk 6:14-29; Lk 9:7-9

Q: In the Gospels, what were the key assumptions made for the early ministry of Jesus?
A: Everything has assumptions, and here are the assumptions I used here.
a) The Sermon on the Mount and the sermon on the plain might have been two events, though they could have been one event on a plateau.
b) Some of John's passages were placed in the middle period, when they could fit here too. The gospel harmony in the NIV Study Bible places John's passages differently.
c) The Gospels were in chronological order, except where underlined, which is in more than 10 places.

Q: In Jn 1:43-50, did Jesus call these disciples to follow Him at this time, or did he appoint them as apostles later as Mt 4:18-22; Mk 1:14-20, and Lk 5:1-11 show?
A: Both. Jesus called them to follow Him, and only later designated them as the twelve. When Critics Ask p.405 distinguishes between their initial interview and their permanent call. It points out that in John 1:39, they only stayed with Jesus that one day.
Today God first calls us to be His children. Many people He later calls to greater service, and some He later calls to even greater ministry.

Q: In Jn 4:46-54, was the second miracle healing the nobleman’s son?
A: Yes. The other gospels do not record this miracle, but they do not claim any other miracle as the second miracle Jesus did in Galilee either.

Q: In Lk 12:3-38, why does this sound similar to the Sermon on the Mount in Mt 5:1-7:29?
A: There are three different answers.
a. Perhaps Jesus delivered a similar sermon at least two times. Everyone could not have heard the sermon the first time.
b. Perhaps it was the same sermon, and each writer wrote down a paraphrase of what he remembered. A "plain" on top of a mountain is simply what we call a plateau.
c. When Critics Ask p.387 observes that it only said that Jesus stood on a level place, not that the crowds did. Jesus standing on a level place to preach to a crowd sitting on a mountainside would make a natural amphitheater.
Regardless, the Jesus' teaching is timeless, and true no matter how many times He said it.

Q: In Mt 5:3, did Jesus mention the "poor in spirit", or just the poor in Lk 6:20?
A: Jesus could have said both. Matthew and Luke both paraphrase what Jesus taught. These two sermons might have been different occasions, and Jesus could have said both. On the other hand, these two Sermons could have been the same. One was on a mountain, and one was on a plain. They might have been one Sermon on a plateau, which is a flat place on the top of some mountains.
Regardless, we understand that Jesus referred to those who were needy and acknowledged that they were needy. See Encyclopedia of Bible Difficulties p.366 for more info.

Q: In Mt 8:5-13; 9:9-13; did Jesus heal the centurion's servant before calling Matthew (Levi), or after as Lk 5:27-32; 7:1-10 implies?
A: It could be either way, as neither gospel gives the order, and the gospels are not said to be in chronological order. However, both says that Matthew/Levi was called after healing the paralytic.

Q: In Mt 8:5-10, did the centurion see Jesus, directly, or did the centurion not see Jesus but send friends in Lk 7:6?
A: There are two possible answers.
1. The centurion approached Jesus through friends, not directly. Matthew is leaving out this detail, and simply says the centurion came to Jesus with his request, without specifying that it was through friends.
2. The centurion originally approached Jesus through friends. A likely reason is because that way it would not be too embarrassing if Jesus refused this request of a non-Jew. Later the centurion came himself.
See Hard Sayings of the Bible p.458-459 for more info.

Q: In Mt 10:2-5, Mk 3:16-18, Lk 6:13-16, Jn 1:45-47; 21:2, and Acts 1:13, are the list of the twelve disciples different, as Asimov's Guide to the Bible p.998 suggests?
A: No. While the order is somewhat different, the lists are the same as long as you have the following understanding.
Simon Barjona is the same as Peter. Barjona means "bar" (son of) Jona. Simon is a Hebrew name, and Peter is a Greek name.
Matthew the tax collector = Levi the son of Alphaeus the tax collector in Mark 2:13-17. Levi is a Hebrew name. Matthew is also a Hebrew name, a shortened form of Matthias. Perhaps as a tax collector we wanted an alias.
James, Son of Alphaeus is the same as James the Younger in Mark 15:40. Strong's Concordance says James is a Graecized form of the Hebrew name Jacob.
Bartholomew (in all lists) is the same as Nathanael in John 1:45-47; 21:2. The Aramaic name Bartholomew might not have been his first name, but his surname, since it means "Bar" (son of) Talmai/Tolmai/Talmar according to the Wycliffe Bible Dictionary p.205,1177-1178. Nathanael is also Aramaic, meaning "God's gift".
Thaddaeus is the same as Judas the son of James in Luke 6:16 and Acts 1:13. (Perhaps after the crucifixion Thaddaeus did not what to be called Judas, because of potential confusion with the following. Judas is a Hebrew name. Some Greek manuscripts say Thaddaeus, some say "Lebbaeus", and some says "Lebbaeus called/surnamed Thaddaeus" Asimov's Guide to the Bible p.908 says "Lebbaeus" is the Greek form of "Levi".
Judas Iscariot is missing from Acts 1:13 for obvious reasons.
For the others, Andrew, James son of Zebedee, John, Philip, Thomas, and Simon the Zealot, we are only told one name.
One could conceivably believe that Nathanael in John 1:43-45; 21:2 was not the same person as Bartholomew; the Wycliffe Bible Dictionary p.205 mentions that some hold this view. This view would not mean an error in the Bible, only that Nathanael was a disciple but not one of the twelve disciples.
See Bible Difficulties & Seeming Contradictions p.175-176 for more info.

Q: In Mt 10:9-10 how were the disciples not to acquire staffs and in Lk 9:3 not bring a staff, since they were to bring only a staff in Mk 6:8-9?
A: Christians give three different answers.
Multiple trips: They could have made multiple trips. However, the only reason to suggest multiple trips is to reconcile bringing a staff versus not bring a staff.
Different Greek words: The Greek word for "take/aquire" in Matthew 10:9 can mean acquire; as in do not buy or collect these things. The Greek word in Mark 6:8 means to possess. The problem with this view is that the Greek word in Luke 9:3 is simply a different conjugation of the same Greek word as Mark 6:8. Bible Difficulties & Seeming Contradictions p.177-178 mentions this view, without mentioning Luke 9:3.
Scribal error: Perhaps the copies we have of Mark substituted "only" instead of "not". While all the copies we are say "not", in the Greek the difference between "only" and "not" is the addition of the two-letter Greek word "ei". Hard Sayings of the Bible p.422-424 mentions a scribal error of a different kind, where Matthew usually was very familiar with Mark, but he followed Luke here.

Q: In Mt 10:9-10, were the disciples not to acquire shoes/sandals, or were they to bring sandals as Mk 6:8-9 says?
A: The Greek word in Matthew can mean "shoes", while the Greek word in Mark cannot mean shoes according to Bible Difficulties & Seeming Contradictions p.177-178. Green's Literal translation renders the word in Mark 6:9 as "tied-under sandals". Luke 9:3 does not mention anything about shoes or sandals.

Q: In Mt 11:14 and Jn 1:21, how is John the Elijah who is to come?
A: Four points to consider in the answer.
1. Elijah himself appeared in the transfiguration, and Elijah probably will literally appear before Jesus' second coming, but John the Baptist was a different individual than Elijah.
2. John fulfilled the role of Elijah in Malachi 4:5, for Christ's first coming, but Elijah himself will appear for Christ's second coming.
3. As Arndt in Bible Difficulties and Seeming Contradictions p.127 observes, Jesus did not say John was the old Elijah returned. Rather, Jesus said John was the Elijah who is to come.
4. Justin Martyr (wrote about 138-165 A.D.) in his Dialogue with Trypho the Jew chapter 49 points out that saying one person "has the spirit of another" was used elsewhere in the Bible, when God took the spirit that was on Moses and put it on Joshua, and when Elisha received a double portion of the spirit of Elijah. No one would understand these two examples as either reincarnation or being the same person, because in both these cases the elder and younger were alive at the same time.

Q: In the Gospels, what is a harmony for the middle period ministry of Jesus?
A: The middle period of 24 events includes the two feedings and ranges from when John the Baptist was killed and Jesus left Galilee to the time at Caesarea Philippi. Numbers refer to events that must follow preceding numbers. Letters such as a,b,c refer to events that could happen in any order. The bold words indicate markers of time, order, and location. The underlined verses show passages that likely are not in chronological order.
Middle Ministry: Mt 14:13-16:28, Mk 6:30-9:1, Lk 9:11-27, Jn 6:1-7:9
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M1. Leaving Galilee, Jesus and the disciples withdraw to Bethsaida. Lk 9:10
M2a. The crowds find Jesus. Lk 9:11
M2b. On the shore opposite of Capernaum, Jesus preaches to the crowds and heals. Mt 14:13-14; Jn 6:1-4
M3. On the grass (not in Gennesaret), Jesus' first feeding: 5,000 men plus women and kids, with 5 loaves and 2 fish. 12 baskets left over. Mt 14:15-21; Mk 6:30-44; Lk 9:12-17; Jn 6:1-14
M4. Enroute to Gennesaret, during the fourth watch of the night, Jesus and Peter walk on water. Mt 14:22-36; Mk 6:45-52
M5a. In Gennesaret, Jesus heals men. Mt 14:34-36; Mk 6:53-56
M5b. Jesus withdraws to a mountain. Jn 6:15
M6a1. Enroute to Capernaum after rowing 3 or 3 1/2 miles, the disciples see Jesus walking on water. Jn 6:16-24a
M6a2. Immediately the boat arrives. Jn 6:24b
M6a3. On the lake by Capernaum, Jesus is the bread of life. Jn 6:25-71
M6a4. Until Feast of Tabernacles Jesus stays in Galilee. Jn 7:1-9
M6b. Pharisees criticize Jesus’ disciples; clean and unclean. Mt 15:1-20; Mk 7:1-23
M7. In Tyre and Sidon, Jesus heals a woman’s daughter. Mt 15:21-28; Mk 7:24-30
M8. In Decapolis Jesus heals the deaf and mute man. Mk 7:31-37
M9. In Galilee Jesus heals and teaches crowds. Mt 15:29-31; Mk 8:1
M10. On the ground along the Sea of Galilee, Jesus' 2nd feeding of another large crowd: 4,000 men plus women and kids with seven loaves and a few small fish. 7 baskets left over. Mt 15:32-38; Mk 8:2-9
M11. Jesus goes in the boat to Magadan/Dalmanutha. Mt 15:39; Mk 8:10
M12a. Pharisees make 2nd demand for a sign from Heaven. Mt 16:1-4; Mk 8:11-13
M12b. Jesus speaks of yeast and the 2 feedings. Mt 16:5-12; Mk 8:14-21
M12c. At Bethsaida Jesus heals a blind man. Mk 8:22-26
M12d. Near Caesarea Philippi (where there was a large rock), Peter confesses that Jesus is the Christ. Mt 16:13-20; Mk 8:27-30; Lk 9:18-20
M13. Jesus predicts His death. Mt 16:21-22; Mk 8:31; Lk 9:21-22
M14. Jesus tell Peter, "Get you behind me, Satan". Mt 16:23; Mk 8:32-33
M15. Cost of following Jesus. Mt 16:24-28; Mk 8:34-9:1; Lk 9:23-27

Q: In the Gospels, what were the key assumptions made for a harmony of the middle period of Jesus' ministry?
A: Here were the assumptions I used to come up with this sequence of events.
a) The gospels are in chronological order for the middle period of Jesus' ministry.
b) Some passages in Luke, which I placed in the later ministry of Jesus, would fit in this section too.

Q: In Mk 9:40 how does "whoever is not against us is for us", and "do not forbid him" in Lk 9:50 compare with Lk 11:23, "who is not with me is against me"?
A: There are two different answers.
Copyist error: Hard Sayings of the Bible p.466-467 says that virtually all Greek manuscripts older than the eighth century on Luke 11:23 read "against you… for you" instead of "against us … for us."
Different types of people: The person in Mark 9:40 and Luke 9:50 was someone who was not just trying to cast out demons, but successfully casting out demons in Jesus' name. By contrast, in Luke 11:23 Jesus is rebuking people who said Jesus' was casting out demons by Beelzebub.
Regardless, the man casting out demons in the name of Jesus was with Jesus, because he believed in Jesus, even though he was in a different place. Today, it can be easy to think someone is different because they are in a different place, a different Christian church, or a different culture and do things differently. However, if they are genuine brothers and sisters in the Lord, then they are with Jesus. Also, do not forget that people from our own culture, perhaps in our own church, who deny the essentials of Christianity are against Jesus, regardless of what cultural sympathies we may have for them.

Q: In Mt 14:15-21; Mk 6:30-44; Lk 9:12-17; Jn 6:1-14, did Jesus feed 5,000, or 4,000 as Mt 15:32-38 and Mk 8:2-9 say?
A: Both.
The 5,000 men plus women and children (Mt 14:21) were Jews (Jn 6:14-15) who had been with Jesus one day (Jn 6:35). Five loaves and two fish were used (Mt 14:17). The leftovers filled 12 baskets (Mt 14:20).
The 4,000 men plus women and children (Mt 15:38) were probably Gentiles, who had been with Jesus three days (Mk 8:2). 7 loaves and a few small fish were used (Mk 8:5,7). The leftovers filled 7 baskets (Mk 8:8).
Both are mentioned in Matthew 16:7-11, as well as in Mark 6:52. Jesus could take care of the Jews, and Jesus could take care of the Gentiles.
Whether we focus on Jesus feeding 5,000 Jews in John 6:14-35, or see Jesus feeding 4,000 probable Gentiles, or both as Matthew 15:38; 16:7-11 and Mark 6:52, 8:2-8 teach, we have to decide whether or not we choose to trust that the Jesus of the Gospels eternally will feed us too.
See the Believer's Bible Commentary p.1339 for more info.

Q: In Mt 16:4 and Mk 8:12, would no sign be given to the people, or would no sign be given except the sign of Jonah be given in Lk 11:29-30?
A: Three points to consider in the answer.
1. While Jonah experienced a miracle, the people of Ninevah did not see it. The people of Ninevah had no miraculous sign telling them to repent. They only "sign" they had was not a miracle they could observe but a man. Jonah, preached to the Ninevites, was all they had to see. One might say that Jonah’s message was authenticated by the miracle of his being swallowed by a great fish and living. However, the Ninevites could only hear about the miracle; they did not see it for themselves.
2. This is in contrast to the Exodus, where all the Israelites were able to see the miraculous cloud by day and pillar of fire by night.
3. Jesus came "in the style of Jonah", not that of Exodus. Jesus did not come in heavenly glory, and while He did miracles that authenticated His message, most people did not see the miracles, they only heard about them.
Summary: Jesus’ suddenly coming on the scene, was similar to Jonah coming to Ninevah. Sometimes people want to accept something only if the evidence is in the form they prefer to see. For both the hearers of Jonah and Jesus, they needed to listen to a message and not close their eyes to what they did not expect. See When Critics Ask p.371-372 for more info.

Q: In Mt 16:4, Mk 8:12 and Lk 11:29-30, why would no signs be given to the people, since Jesus did many miracles?
A: While everyone heard of the miracles that Jesus did, most of the people did not see any of Jesus’ miracles. The largest audience for miracles, feeding the 5,000 on the grass, and feeding the 4,000 on the dry ground, were still a small minority of the people living in Palestine at the time.
Both then and afterward, miracles serve to strengthen faith, but miracles by themselves are rarely successful in converting a person from unbelief to belief, especially if the person does not want to believe. Remember, some of the Pharisees actually saw the withered man’s hand restored in front of their very eyes, and yet they still did not want to follow Jesus.

Q: In the Gospels, what is a harmony for the later ministry of Jesus?
A: It is important to distinguish between what is said to be order versus what may be in order. For these 68 events, numbers refer to events that must follow preceding numbers. Letters such as a,b,c refer to events that could happen in any order. The bold words indicate markers of time, order, and location. If someone were to believe the gospels were all in chronological order for this part of Jesus' ministry, they would see no problems.
Later Ministry: Mt 17:1-20:34, Mk 9:2-10:52, Lk 9:28-19:28, Jn 7:10-11:57
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L1. After about eight days (or six days), Jesus took Peter, James and John to the Mount of Transfiguration (probably Mount Tabor). Mt 17:1-8; Mk 9:2-8; Lk 9:28-35
L2. Do not tell until the resurrection. Mt 17:9; Mk 9:9-10; Lk 19:36
L3. Jesus speaks on Elijah. Mt 17:10-13; Mk 9:11-13
L4. The next day, Jesus heals an epileptic boy the disciples could not. Mt 17:14-21; Mk 9:14-29; Lk 9:37-45
L5. In Galilee, Jesus again predicts His death. Mt 17:22-23; Mk 9:30-32
L6a. In Capernaum (on the north shore of Lake Galilee), Jesus pays the Temple tax with coins in a fish's mouth. Mt 17:24-27
L6b. At that time, the disciples argue over who is greatest (Could have occurred multiple times). Mt 18:1-9; Mk 9:33-37; Lk 9:46-48
L6c. John and disciples tell another to stop casting out demons in Jesus' name. Mk 9:38-41; Lk 9:49-50
L6d1. Enroute to Jerusalem, Samaritans will not welcome Jesus. Lk 9:51-56
L6d2. While walking along a road, Commitment of a disciple: foxes, dead, family. Lk 9:57-62
L6d3. Jesus sends out the seventy-two. Lk 10:1-24
L7a1. In Jerusalem at the Feast of Tabernacles (5th day of 7th month), Jesus comes. Jn 7:10-52
L7a2. In Jerusalem, woman caught in adultery. Jn 8:1-11
L7a3. Jesus' testimony is valid Jn 8:12-59
L7b. Jesus heals a blind man, who goes to the Pharisees. Jn 9:1-41
L7c1. Jesus teaches on the shepherd. Jn 10:1-21
L7c2. At the Feast of Dedication [Winter] in the Temple area in Jerusalem, Jesus says, "I and my Father are One". Jn 10:22-39
L7c3. Jesus goes to where John the Baptists had been baptizing. Jn 10:40-42
L7d1. The lawyer's question on who is my neighbor. Lk 10:25-28
L7d2. The parable of the good Samaritan. Lk 10:29-37
L7d3. [Probably in Bethany of Judea], devoted Mary and hard-working Martha. Lk 10:38-42
L7e. In Bethany of Judea, Jesus raises Lazarus from the dead. Jn 11:1-44
L7f. One day, Jesus told His disciples how to pray, using the Lord's Prayer (probably a second time). Lk 11:1-13
L7g1. Jesus drives out mute demon, accused of being in league with Beelzebub. Lk 11:14-26
L7g2. Woman blesses Jesus' mother, Jesus disagrees. Lk 11:27-28
L7h. As the crowds increased, Jesus says they only have the sign of Jonah. Lk 11:29-32
L7i1. Lamp of the body. Lk 11:33-36
L7i2. At the Pharisee's house, speaks six woes. Lk 11:37-53
L7i3a1. Meanwhile, teaching on disclosing in the light. Lk 12:1-7
L7i3a2. Acknowledging Jesus before men and blasphemy against the Holy Spirit. Lk 12:8-12
L7i3b. The parable of the rich fool. Lk 12:13-21
L7i3c. Parable to be watchful for the master's return. Lk 12:35-48
L7i3d. Prophecy of division among families. Lk 12:49-53
L7i3e. Interpreting the times Lk 12:54-59
L7i3f Jesus mentions Galileans killed when the Tower of Siloam fell. Lk 13:1-9
L7j On a Sabbath Jesus heals a crippled woman. Lk 13:10-17
L6k. Parables of the mustard seed and yeast. Lk 13:18-21
L6l1. While going through the towns and villages, the parables of the narrow door, and sorrow over Jerusalem. Lk 13:22-30
L6l2. At that time, Jesus' sorrow over Jerusalem. Lk 13:31-35
L6m. One Sabbath at a prominent Pharisee's house, Jesus heals a man with dropsy and the parable of the great banquet. Lk 14:1-24
L6n. When large crowds were with Jesus, He spoke of the cost of being a disciple, for the 2nd time: parents, parables of the tower, king, and salt. Lk 14:25-35
L6o. Teaching on little children. Mt 18:10-11
L6p. Parable of lost sheep. Mt 18:12-14; Lk 15:1-7
L6q1. Parable of the lost coin. Lk 15:8-10
L6q2. Jesus continued, the parable of the lost son. Lk 15:11-32
L6r. Parable of the shrewd manager. Lk 16:1-15
L6s. Teaching on forgiveness and the unmerciful servant. Mt 18:15-35
L6t. Teaching on John and the Law. Lk 16:16-17
L6u. Traveled from Galilee to Transjordan. Mt 19:1-2; Mk 10:1
L6v. Teaching on divorce. Mt 19:3-12; Mk 10:2-12; Lk 16:18
L6w. Parable of the rich man and Lazarus. Lk 16:19-31
L6x. To His disciples, Jesus teaches on sin, parable of the tree planted in the sea, and parable of a servant's duty. Lk 17:1-10
L6y. Between Galilee and Samaria enroute to Jerusalem, Jesus healed 10 lepers (…where are the other 9?). Lk 17:11-19
L6z. Pharisees ask how the kingdom of God comes. Lk 17:20-37
L7a. Parable of the persistent widow. Lk 18:1-8
L7b. Parable of the Pharisee and the tax collector. Lk 18:9-14
L7c. People were bringing babies to Jesus to bless; disciples rebuke them. Mt 19:13-15; Mk 10:13-16; Lk 18:15-17
L7d. Rich young ruler asks a question: … eye of a needle. Mt 19:16-30; Mk 10:17-31; Lk 18:18-30
L8. Parable of the laborers in the vineyard. Mt 20:1-16
L9. Enroute to Jerusalem, Jesus predicts his death and resurrection. Mt 20:17-19; Mk 10:32-34; Lk 18:31-34
L10a. The mother of James and John asks a request of Jesus. Mt 20:20-28; Mk 10:35-45
L10b. Leaving Jericho (probably the Old Jericho), Jesus heals two blind men who cry out "Lord, Son of David, have mercy on us!" (NIV). Mt 20:29-34
L10c. Leaving Jericho (probably the Old Jericho), Jesus heals blind Bartimaeus who cries "Jesus, Son of David, have mercy on me!" (NIV). Mk 10:46-52
L10d. Entering Jericho, (probably the new Jericho) Jesus heals a blind man who called "Jesus, Son of David, have mercy on me!" (NIV) Lk 18:35-43
L11a. At Jericho, Jesus meets Zacchaeus. Lk 19:1-10
L11b. Near Jerusalem (the two Jerichos were 15-17 miles northeast of Jerusalem), Jesus tells the parable of the ten servants and ten minas. Lk 19:11-28
L12. Caiaphas and Sanhedrin plot to kill Jesus. Jn 11:45-53
L13. Thus, Jesus withdraws to the village of Ephraim. Jn 11:54

Q: In the Gospels, what were the key assumptions made for a harmony of Jesus' later ministry?
A: Everything has assumptions, and if someone else used the same assumptions, they would come up with a very similar list. Here are the assumptions for the previous sequence.
a) All the gospels are in chronological order for Jesus' later ministry.
b) Some of the passages of John, placed here, could have been in Jesus' middle ministry.
c) The following events only occurred one time: the Transfiguration, the parable of the lost sheep, the rich young ruler.
d) Raising Lazarus, Mary and Martha's brother, happened about the same time Jesus was at their house.

Q: In Jn 14:2, why did Jesus go to prepare a place for them, since heaven was prepared for them from the foundation of the world in Mt 25:24?
A: God is both in time, and beyond time. Before time even began, God knew who would go to Heaven, which presupposes God knowing He would prepare a place for them. Jesus’ death was necessary to open up Heaven for all who were going there.
As a simple analogy, when a couple adopts a child, they have to prepare the house for the child. The house is already built, but the couple might buy a crib or a bed, and food and maybe decorations for celebration.
In addition, 1 Corinthians 3:11-15 shows that different people receive differing rewards in Heaven. See When Cultists Ask p.419 for more info.

Q: In Mt 20:29-34 did Jesus heal two blind men as He left Jericho, or one blind man when He left Jericho as Mk 10:46-52 says?
A: There are two possibilities.
Two events: Jesus could have healed blind Bartimaeus, and also healed two other blind men either before or after Bartimaeus. Once Jesus healed at least one blind man, it would indeed be curious if the townspeople knew about it, and not a single additional blind person approached Jesus for healing. It is likely Jesus healed even more people in Jericho than the Gospel writers recorded. See the Complete Book of Bible Answers p.55-56 for more info on this answer.
One event: The NIV Study Bible p.1596 says that this was only one event. Mark 10:46-52 only names one of the blind men (Bartimaeus). Perhaps Mark was not aware there were two blind men. Of course, if there were two blind men, one of whom was named Bartimaeus, then saying there was one blind man is correct but imprecise.
See also the next question for more info on the two towns named Jericho.

Q: In Mt 20:29-34 and Mk 10:34-52, did Jesus heal the blind while leaving Jericho, or entering it as Lk 18:35 says?
A: This probably was just one event that occurred while Jesus was traveling between the two towns named Jericho.
Old Jericho (Tell es-Sultan) is northwest of modern Jericho (er-Riha). It was destroyed by Joshua, but rebuilt in 1 Kings 16:34. Mainly Jews lived there in the time of Jesus.
New Testament Jericho (at Tulul Abu el-'Alayiq) primarily was a Gentile town built around the winter palace of Herod the Great, who died there around 4 B.C.. The site is about 3/4 to 1 mile south or southwest of old Jericho. The winter palace had two pools, a large Roman bath, and six private mikvahs, which were places of Jewish ritual washing. A map showing the palace and pools of new Jericho is in the New International Dictionary of the Bible p.511-512.
The different sites of Jericho also are mentioned in the Believer's Bible Commentary p.1440, Bible Difficulties & Seeming Contradictions p.179, the Wycliffe Bible Dictionary p.903 The Expositor's Bible Commentary volume 8 p.1008, the New Geneva Study Bible p.1641, the NIV Study Bible p.1515-1516, the liberal Anchor Bible Dictionary volume 3 p.723, and the Encyclopedia Britannica (1956 edition) volume 13 p.1.

Q: In the Gospels, what is a harmony for Passion Week, the last week prior to the Resurrection?
A: It is important to distinguish between what is said to be order versus what may be in order. For these 91 events, numbers refer to events that must follow preceding numbers. Letters such as a,b,c refer to events that could happen in any order. The bold words indicate markers of time, order, and location. If someone were to believe the gospels were all in chronological order in this section, they would see no problems.
Passion Week: Mt 21:1-27:66, Mk 11:14-15:47, Lk 19:29-23:56, Jn 12:12-19:42
¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾ ¾
P1. Jesus at Bethphage at the Mount of Olives. Mt 21:1; Mk 11:1-6; Lk 19:29-34
P2. Jesus tells them to bring a donkey and her colt. Mt 21:2-6
P3. The disciples return with the donkey and colt. Mt 21:7a
P4. On Palm Sunday, the Triumphal Entry. Mt 21:7b-11; Mk 11:7-11a; Lk 19:35-44; Jn 12:12-19
P5a. Jesus predicts His death, and the Father speaks from Heaven. Jn 12:20-50
P5b. Jesus spends the night in Bethany. Mk 11:11b
P5c. [Sunday or Monday or both] Jesus drives moneychangers out of temple for the second time. Mt 21:12-13; Lk 19:45-48
P5d1. In the temple, Jesus heals blind and lame. Mt 21:14-16
P5d2. Jesus spends the night in Bethany. Mt 21:17
P7. Early in the morning the next day [Monday or Tuesday], returning to Jerusalem, Jesus curses a fig tree. Mk 11:12-14
P10. Early in the morning [Tuesday or Wednesday], Jesus curses a fig tree a second time. Mt 21:18-19a
P11a. Immediately the fig tree withers. Mt 21:19b-22
P11b. The fig tree withers. Mk 11:20-25
P8. Jesus enters the temple, discusses authority (Mt 21:23-32) and drives out the moneychangers for the 3rd time. Mk 11:15-18 (Note: it would be strange if Jesus drove them out one day and permitted them the next.)
P9. In the evening, they leave the city. Mk 11:19
P12. At the Temple one day [Tuesday or Wednesday] Jesus is questioned about His authority. Mk 11:27-33; Lk 20:1-8
P13. Parable of the tenants. Mt 21:33-46; Mk 12:1-12; Lk 20:9-19
P14. Jesus tells the parable of the wedding banquet. Mt 22:1-14
P15a. Pharisees and Herodians ask about paying taxes to Caesar. Mt 22:15-22; Mk 12:13-17; Lk 20:20-26
P15b. Sadducees question Jesus about resurrection. Mt 22:23-33; Mk 12:23-27; Lk 20:27-39
P16. After the Sadducees, a Pharisee asks the greatest commandment. Mt 22:34-40; Mk 12:28-33
P17a. Nobody asked Jesus any more questions. Mt 22:46; Mk 12:34; Lk 20:40
P17b. While the Pharisees were together, Jesus asks a question on Psalm 110:1. Mt 22:41-45; Mk 12:35-37; Lk 20:41-44
P18a. Jesus rebukes the scribes and Pharisees. Mt 23; Mk 12:38-40; Lk 20:45-47
P18b. Jesus observes the widow’s offering. Mk 12:41-44; Lk 21:1-4
P19. Leaving the temple, Jesus prophesies its ruin. Mt 24:1-2; Mk 13:1-2; Lk 21:5-6
P20. On the Mount. of Olives, Jesus teaches on the end times. Mt 24:3-44; Mk 13:3-37; Lk 21:7-36
P21. Each day in the Temple Jesus teach, and spends the night on the Mount of Olives. Lk 21:37-38
P22. Three parables of the Master’s return. Mt 24:45-25:30
P23a. The sheep and goat judgment at Jesus’ throne. Mt 25:31-46
P23b. Two days from the Passover (Wednesday), the chief priests and elders plot to arrest Jesus. Mt 26:1-5; Mk 14:1-2; Lk 22:1-2
P24. In Bethany, six days before Passover Jesus attends a feast at Simon the leper's house in his honor, where Mary served. Jesus is anointed, for the second time, by Mary with a pint of nard, worth a year's wages, from an alabaster jar. (Note this is the town where Lazarus lived, not the house.) Judas Iscariot and the disciples complain. Mt 26:6-13; Mk 14:3-9; Jn 12:1-11
P25. Judas talks with priests. Mt 26:14-16; Mk 14:10-11; Lk 22:3-6
P26. On the first day of the Feast of Unleavened Bread (Thursday), they prepare the Last Supper Mt 26:17-19;Mk 14:12-16; Lk 22:7-13
P27. Jesus washes His disciple’s feet Jn 13:1-18
P28. In a large upper room (Mk 14:15), the Lord's Supper. Mt 26:20-29; Mk 14:17-25; Lk 22:14-23; 1 Cor 11:23-26
P29. Jesus says Judas will betray Him Jn 13:18-28a
P30. Jesus’ new command to love one another Jn 13:31-35
P31. In the midst of the last supper, Judas leaves. Jn 13:28b-30
P32. Either at the Last Supper of shortly thereafter, another argument over who is greatest. Lk 22:24-30
P33a1. After Judas left, enroute to the Mount of Olives, Jesus predicts Peter will deny Him three times Mt 26:30-35; Mk 14:26-31; Lk 22:31-38; Jn 13:36-38
P33a2. In the Garden of Gethsemane on the Mount of Olives. Mt 26:36-46; Mk 14:32-43a; Lk 22:39-46
P33b. From the Last Supper to the Mount of Olives, Jesus speaks. Jn 14:1-16:33
P34. Jesus’ pre-arrest prayer. Jn 17:1-26
P35. After Jesus finishes praying, they cross the Kidron Valley and go into an olive grove. Jn 18:1
P36. Arrest. Mt 26:47-56; Mk 14:43b-52; Lk 22:47-53; Jn 18:2-11
P37a1. In/near the courtyard of the high priest, Jesus is tried by the Sanhedrin. Mt 26:57-68; Mk 14:53-65; Lk 22:66-71; Jn 18:12-14; Jn 18:19-23
P37b. In the courtyard, Peter denies Christ three times. Mt 26:69-75; Mk 14:66-72; Lk 22:54-62; Jn 18:15-18; Jn 18:25-27
P37c. At Akeldama, Judas hangs himself. (the rope broke either before or after he died) Mt 27:1-10; Acts 1:18-19
P37a2. Soldiers mock, beat, and blindfold Jesus. Lk 22:63-65
P38. Jesus’ trial before Pilate. Mt 27:11-14; Mk 15:1-15; Lk 23:1-6; Jn 18:28-37
P39. Jesus sent to Herod. Lk 23:7-11a
P40. Jesus sent back to Pilate. Lk 23:11b-12
P41. Pilate appeals to the crowd and releases Barabbas. Mt 27:15-26; Lk 23:13-25; Jn 18:38-40
P42. Roman soldiers flog Jesus and put on Him purple-scarlet rob and crown of thorns. Mt 27:27-31a; Mk 15:16-20a; Jn 19:1-3
P43. Pilate goes out the Jews again. Jn 19:4-15
P44. Jesus is led away to be crucified. Mt 27:31b; Mk 15:20b; Lk 23:26a; Jn 19:16
P45. Jesus [at first] carried His own cross. Jn 19:17a
P46. Simon [then] is made to carry Jesus' cross. Mt 27:32; Mk 15:21; Lk 23:26b
P47. Jesus says, "Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children…" Lk 23:28-31
P48a. On Golgotha on the third hour [9:00am], Jesus is crucified. Mt 27:33; Mk 15:22,25; Lk 23:33; Jn 19:16b-22
P48b. Wrote the trilingual sign above Jesus' head. Mt 27:37; Mk 15:26; Lk 23:38
P48c. Two criminals are crucified alongside Jesus. Mt 27:38; Mk 15:27; Lk 23:32-33
P49a. Jesus says "Father forgive them…". Lk 23:34a
P49b. Some offer Jesus drink but He refuses. Mt 27:34; Mk 15:23
P49c.Casting lots for clothes. Mt 27:35-36; Mk 15:24; Lk 23:34b; Jn 10:23-24
P50a. Jesus said, "woman here is your son; son here is your mother". Jn 19:25-27
P50b. Others say "He saved others, let him save himself…". Mt 27:40-43; Mk 15:29-30; Lk 23:35a
P50c. Priests mock Jesus too. Mk 15:31-32; Lk 23:35b
P50d. Soldiers mock Jesus on the cross. Lk 23:36-37
P50e. Thief on the left insults Jesus. Mt 27:44; Lk 23:39
P51. Thief on the right defends Jesus .Lk 23:40-43a
P52. Jesus says "…today you will be with me in paradise". Lk 23:43b
P53a. Jesus says, "My God, my God, why have you forsaken me". Mt 27:45-47; Mk 34-36
P53b. Jesus says, "I am thirsty" and for the second time is offered drink from a sponge. Mt 27:48; Jn 19:28-29
P53c. Some wait to see if Elijah comes. Mt 27:49
P53d. From about the sixth hour until the ninth hour, the sun stops shining. Mk 15:33; Lk 23:44-45
P54. Jesus says, "It is finished". Jn 19:30
P55. Right before dying Jesus says, "Father, into your hands I commit my spirit". Lk 23:46a
P56. Jesus dies. Mt 27:50; Mk 15:37; Lk 23:46b
P57a. At that moment, the Temple curtain was torn in two. Mt 51a; Mk 15:38-39, (also Thales 52 A.D.)
P57b. An earthquake occurred, tombs broke open and dead people appear. Mt 51b-53.
P58a. Soldiers break thieves' legs, but not Jesus’. Jn 19:31-37
P58b. Centurion says surely this was a righteous man. Lk 23:47-49
P58c. Centurion says "This was the/a Son of God!" Mt 27:54
P58d. Many women were watching. Mt 27:55-56
P59. As evening came, Joseph of Arimathea asks Pilate for the body of Jesus. Mt 27:57-58; Jn 19:38
P60a. In the tomb of Joseph of Arimathea, Joseph and Nicodemus buried Christ’s body and a stone is rolled over the tomb. Mt 27:59-61; Mk 15:42-47; Lk 23:50-54; Jn 19:39-42
P60b. Before the Sabbath, the women get spices. Lk 23:55-56
P60c. Pilate agrees to a guard of soldiers at the tomb. Mt 27:62-65
P61. The put a seal on the tomb and post a guard. Mt 27:66

Q: In the Gospels, what were the key assumptions made for the harmony of Passion Week?
A: If one used these assumptions, one should be able to come up with a very similar harmony of the Passion Week of Jesus.
a) Jesus was not inactive on Wednesday
b) Jesus left Jerusalem more than one night.
c) Jesus drove out the moneychangers at least twice.
d) Jesus cursed the fig tree the day before it withered, and the next day too.
e) Everything in the gospels is in chronological order for Passion Week, except for Mk 22:46; Lk 22:54-62, and Lk 23:38.

Q: In Mt 21:12-13, Mk 11:11-17, and Lk 19:37-46, did Jesus drive out the moneychangers on a Sunday or a Monday?
A: Matthew 12:12-13 and Mark 11:11-17 do not specify if Jesus drove out the moneychangers the same day as the Triumphal entry (Sunday) or the next day. However, Mark 11:11-17 shows it was the next day.

Q: In Mt 21:12-13, Mk 11:12-19, and Luke 19:43-48, how could Jesus overturn the moneychangers’ tables here, since he did it at the beginning of His ministry in Jn 2:13-19?
A: Jesus did this twice, because His feelings about this trade in the Temple did not change. Jesus did not do it the first time and just smile the next time he saw the moneychangers in the Temple.
There was actually not just one but three things wrong with the moneychangers in the temple.
1. They were not God’s servants, yet they were making money inside of God’s Temple.
2. While the people might have come with an attitude of worship, they had to start thinking about bartering, and other financial concerns on "paying to worship God".
3. In addition, they were robbing the people by charging very high prices. For example, they would not let the people use common money to buy these animals. They had to exchange their money for special temple coins used to buy the animals.

Q: In Mt 21:1-3, Mk 11:4-7, Lk 19:30, and Jn 12:13-15, did Jesus ride a colt or a donkey?
A: Actually both, since a young donkey is also called a colt. Arndt in Bible Difficulties and Seeming Contradictions p.180 points out that in the Greek here, the Greek word "kai" and mean "and" or "even/namely". The Hebrew word in Zechariah 9:9 also means either "and" or "or".
However, in the triumphal entry, both the young colt/donkey and its mother were there. See Hard Sayings of the Bible p.484-485 for more info. Justin Martyr (wrote about 138-165 A.D.) also mentions that both a donkey and her colt were there in his Dialogue with Trypho the Jew chapter 53.

Q: In Mt 24-25 and Mk 13:5-30, when will these things be fulfilled?
A: These are fulfilled over a period of time. In Mt 24:2, the Temple was destroyed in 70 A.D. Other parts await Jesus' Second Coming. The events of the endtimes are "imminent", meaning there is nothing that says they would be in the near future, but they could come at any time.

Q: In Mt 24:19 and Mk 13:17, why will it be so difficult for pregnant women and nursing mothers?
A: There could be two reasons. First, a hurried flight on a difficult journey is especially difficult for pregnant women and those with infants. Second, it could be terrible for mothers who are caught, concerning what would happen to the small children, or unborn babies.

Q: In Mt 24:24 and Mk 13:22, how can even the elect be deceived?
A: The elect are not believers. Rather the elect are all those who will be believers. Of course, if a baby dies and goes to Heaven, even he or she will be a believer in Heaven.
These verses say the elect can be deceived, but it does not say permanently deceived. I personally knew someone whom I believed was a genuine Christian, who then joined the Mormon Church, and then soon after, left Mormonism, and returned to Christianity.

Q: In Mt 24:28 was Jesus speaking of a "dead body", or was it just a body, alive or dead, as the Greek in Lk 17:37 says?
A: There is no evidence that either writer exactly quoted all that Jesus said; they often paraphrased. Perhaps Jesus did not use either Greek word, if as is probable, he spoke this in Aramaic. See Hard Sayings of the Bible p.482-483 for a more extensive answer.

Q: In Mt 24:30-31 and Mk 13:26-27, are the elect gathered before Christ returns in the clouds with great glory, or after?
A: While Christ returning is mentioned first in both passages, neither passage specifies the order.

Q: In Mt 24:34 and Mk 13:30, what would happen before this generation passed away?
A: Christians have two different answers.
1. Jesus spoke this around 33 A.D. In Hebrew thought a generation was thought of as 40 years. The crucifixion, resurrection, and ascension of Christ would happen very soon, and the destruction of the Temple would happen in 70 A.D., which was just inside of 40 years. However, a difficulty is that Jesus said "all these things", which imply the prophecies of his second coming too.
2. The Greek words for "race" and "generation" differ by just one consonant. Jesus was saying that the Jewish race would not pass away until Christ's Second coming.

Q: In Mt 24:42 and Mk 13:35-37, when are Christians supposed to begin watching for the signs of Christ’s return?
A: Jesus commanded them to watch right away. Thus the church should have been watching for 2,000 years. This concept, called the "imminent return of Christ", that we should always keep watch, because we do not know the day or the hour, God gave us so that we would be diligent about the Lord's word.

Q: Why do Mt 26:6-13, Mk 14:1-11, and Jn 12:1-11 differ significantly from Lk 7:36-50 in Jesus being anointed with oil?
A: Luke 7:36-50 records a different event. Specifically, Luke records the anointing of Jesus’ feet by a sinful woman in the house of a Pharisee just after John the Baptist’s disciples asked when Jesus would reveal He was the Messiah. The other three passages record Mary Magdalene anointing in the house of a healed leper, with Lazarus present, right before the Passover.

Q: Why does Mt 26:6-13 say Jesus’ head was anointed, while John 12:1-11 says feet?
A: Mary Magdalene anointed first one and then the other.

Q: In Mk 14:1, did Mary anoint Jesus two days before the Passover, or six days before in John 12:1?
A: Both. This one event evidently happened on the 8th day of Nisan, which is two days before the start of the four day Passover celebration, which ended with the Passover meal, as Exodus 12:1-11 shows.

Q: In Mt 26:17, Mk 14:12, and Lk 22:1, was the Last Supper Friday night or Thursday night?
A: First a timetable of the events, and then two Christian views.
The Passover meal was on the Sabbath mean, that is, Friday evening.
The Jews (and the disciples too) prepared for the Passover, and killed the Passover lamb, on the first day of Unleavened Bread, which was a Thursday. (Matthew 26:17; Mark 14:12; Luke 22:7)
After Jesus was crucified, the Jews wanted to have His body taken down before the Sabbath started.
See When Critics Ask p.375 and Hard Sayings of the Bible p.448-44 fore more info on different views, and why the Last Supper probably was on a Thursday night.

Q: In Mt 26:34, Mk 14:30-71, and Lk 22:34, how many times did Peter deny Christ and how many times did the cock crow?
A: Mt 26:34 and Lk 22:34 says that before the cock crowed (an unnamed number of times) Peter would deny Jesus 3 times. Mark 14:30 says that before the cock crowed 2 times, Peter would deny Jesus 3 times.
1. The first denial is in Matthew 26:70, Mark 14:68, and Luke 22:57.
2. The second denial is in Matthew 26:72, Mark 14:70, and Luke 22:58
3. The third denial is in Matthew 26:74, Mark 14:71, and Luke 22:60.
The cock crowed a second time in Matthew 26:75, Mark 14:72, and Luke 22:60. Scripture does not specify if the cock crowed both times after Peter denied the third time, or if the cock crowed once earlier, and the second time after Peter's third denial. In any case, it does not really matter.

Q: In Mt 26:40,42,44 and Mk 14:27,40,41, why were the disciples sleeping, since Jesus specifically asked them not to, but to stay awake and pray for Him?
A: They probably were very tired after the stress of being where they knew the leaders wanted to arrest Jesus. They probably though the Garden was a safe place, and in the peaceful setting they were tired.
Jesus did not even get the help of their concerns and prayers, only their snores.

Q: In Mk 14:1, how the woman (Mary Magdalene) anoint Jesus two days before the feast of the Passover, since this happened six days before the Passover meal?
A: The words "the feast of" in the King James Translation are not in the original Greek, nor in more modern translations.

Q: In Mk 15:25, was Jesus crucified on the third hour, or was his trial at the sixth hour as Jn 19:14 says?
A: First some facts that are not a part of the answer, and then the answer.
Facts not a part of the answer:
As Eusebius and others pointed out, the Greek way of writing three and six differed by only one stroke, so it might have been a scribal error.
The answer:
Mark used the Jewish day began at 6:00 am., so Jesus was crucified about 9:00 a.m. John, writing primarily to Gentile readers, used the Roman day, which started at midnight, so the trial started about 6:00 a.m. See Encyclopedia of Bible Difficulties p.363-364 and When Critics Ask p.376 for more info. Bible Difficulties and Seeming Contradictions p.197-198 mentions two other answers as possibilities, but also agrees that this explanation is superior.

Q: In Mt 26:26-29 and Mk 14:22-23, did Jesus Himself actually eat the bread and drink of the cup at the Last Supper?
A: Yes, Jesus ate with them according to Luke 22:15-16. It would seem very strange to the disciples for them to be eating a full meal while Jesus ate nothing.

Q: In Mt 26:26-29, Mk 14:17-26, Lk 22:15-38, Jn 13:3-29, and 1 Cor 11:24-25, what