How long was Jesus’ public ministry, and when did it begin? Both Matthew and Mark seem to have Jesus’ public ministry begin after John’s imprisonment (Matthew 4:12; Mark 1:14), and the Gospel of John lists only three Passovers, which, if this is all there was, would make Jesus’ ministry not less than two, and no more than three years long. Is it possible to be more conclusive? Read the rest of this entry »
Background is important, because it adds information that clarifies what we are told. In John 4:1 we are told that Jesus returned to Galilee, after he found out that the Pharisees understood he baptized more folks than John. How should we understand that information? Should we believe that Jesus had simply accomplished a goal, and in doing so he returned home? On the other hand, perhaps he wished to end the comparison of his ministry with that of John the Baptizer, or does the account have a politically covert flavor to it? Why did Jesus want to return to Galilee, when his ministry was doing so well in Judea? After only eight months, Jesus’ popularity had surpassed that of John the Baptizer (John 3:26). So, why was that so important to the Pharisees (John 4:1), and how did it affect Jesus? Read the rest of this entry »
Once more, we find the author of the Gospel of John bringing into focus for his readers what he just recorded had taken place during the first year of Jesus’ public ministry. Had John the Baptist said the words from John 3:31 to verse 36, he would not have been confused over the path Jesus’ ministry had taken following John’s imprisonment (cp. Matthew 11:1-3). What the author of this Gospel narrative says in John 3:31-36 is far above the theology of John the Baptist who wondered, while he was in prison, if he had erred in believing Jesus was the Messiah. Both in John 3:13-21 and in John 3:31-36, the author of John’s Gospel mentions a heavenly Being who had come to earth (cp. John 1:1, 14), and he spoke of things no one could properly understand, unless he were born again (viz. John 3:3, cp. John 1:18). Read the rest of this entry »
Some scholars err in interpreting John 1:15 to mean John the Baptizer was telling us he was announcing the coming of God in the flesh. They assume the words: “He that cometh after me is preferred before me: for he was before me” refer to Jesus’ pre-existence. But, how could John have understood such a thing? If we say that John’s theological understanding allowed for either God or some other heavenly being to come in the flesh, how is it that John later wondered, if he had made a mistake in pointing to Jesus as the one, whom John was sent to prepare the way (Luke 7:18-19)? It makes no sense to give John such an understanding of Jesus’ coming, especially in light of the fact that no one was able to understand the Light (John 1:5), until Jesus was leaving (Exodus 33:17-23; 34:6-7) via his crucifixion, resurrection and ascension. We must not put the Gospel narrator’s commentary (John 1:6-9) into the mouth of John the Baptizer. Read the rest of this entry »
Generally, folks don’t read the introductions to books, and generally speaking we more or less skip over John the Baptist in order to get to Jesus, even though he was sent to introduce us to Jesus. So, before we come to Jesus’ ministry, the Gospel of John mentions John the Baptizer, saying he was a man sent from God (John 1:6). However, who is John, and how does his ministry introduce us to Jesus? He certainly doesn’t introduce us to the Gospel Jesus’ preached. In fact, it seems John misunderstood Jesus’ ministry of preaching the Gospel. Rather, he expected Jesus to take over his (John’s) ministry and finish it, but Jesus told him they should remain separate in order to fulfill all righteousness (Matthew 3:13-15). Moreover, on another occasion, while he was in prison, John sent his disciples to ask Jesus, if he was truly the Messiah who was to come, or should they look for another. This, because Jesus was so different from what John expected. So, Jesus sent John’s disciples back to him with a message he would be able to understand (Matthew 11:1-6). Therefore, if John wasn’t sent by God to introduce the Jewish world to Jesus’ ministry of the Gospel, why was he sent? Read the rest of this entry »
Keep in mind that this is now the third time Jesus entered Jerusalem in four days (he spent the Sabbath at Bethany), and each time he did so he also entered the Temple compound and cast out the moneychangers and them that sold and bought animals for sacrifices. The first time was from Jericho (Matthew 21:12-13), second from Bethany (Mark 11:12-16) and now the third time was from the Mount of Olives, where he had been staying overnight (Luke 19:41, 45-46; cp. 21:37). No doubt, by the third cleansing the Jewish authorities could no longer contain themselves, and they approached him to question his authority for doing all these things (Mark 11:27-28). Read the rest of this entry »
Often, when we remember the deeds of the past and speak of them (cp. Mark 6:7, 30) we leave out some things, perhaps even forgetting them, because they seemed unimportant at the time. However, when present events don’t transpire as one expects, those things that once seemed unimportant are suddenly pushed to the front of one’s thoughts. I believe this is what occurred in Mark 9:38. John seemed surprised that a stranger would be able to do a miracle in Christ’s name, but he and the other Apostles had recently failed (Mark 9:34-37), even though it was common knowledge that they followed Jesus (cp. Mark 9:17-18, 28). Why would the stranger be successful when they were not, and where would the stranger fit into Jesus’ ministry, if, indeed he had a place? Read the rest of this entry »
In an instant the vision of Jesus’ Transfiguration was over (Mark 9:8). The three Apostles were in great fear, having fallen to the ground with their faces downward, but Jesus came to them and touched them, and when they looked around, they found themselves alone, once more, with Jesus. He was no longer bright as the sun, but appearing as they had always known him (cp. Matthew 17:6-8; Luke 9:36). It seems that it would be a troubling experience to see Jesus, as he truly is (Mark 9:2-3, 6), or to hear the voice of God, as that sound would truly be (cp. 2Peter 1:17-18). If it were to occur to any of us, how would we describe the event? How would any of us be able to describe a color no one has ever seen before? How would we be able to express in our language what occurred in a world in which our words were too feeble to articulate (cp. 2Corinthians 12:4)? Read the rest of this entry »
Once the Twelve returned from their mission, upon which they were to preach the Gospel in the synagogues of Galilee (Mark 6:6b-7), they told Jesus all that they had said and did during their evangelistic effort (Mark 6:30). Matthew puts the Apostles’ return from their mission immediately after the death of John the Baptist (Matthew 14:12), and the multitude, numbering about 5000 (Mark 6:44), that gathered around them and Jesus in so much that they couldn’t even partake of their daily meals (Mark 6:31), was composed of folks who had followed John, believing him to be a prophet of God (Mark 6:34; cp. 11:32; Matthew 21:26; Luke 20:6). Read the rest of this entry »
Mark tells us Herod Antipas had married his brother, Philip’s, wife, Herodias (Mark 6:17). This was not the same Herod Philip who ruled Gaulanitis, or the west side of the Sea of Galilee, along with Trachonitis and the Batanean nation. Rather, the Philip who was married to Herodias was the same Philip that Archelaus had left in charge of the government, while he went to Rome to be established in his kingdom by Augustus Caesar.[1] Archelaus’ other brother Philip also had to appear before Caesar to be established in his kingdom. The problem stems from the fact that Herod the Great named two of his sons Philip. The first Philip was the son of his wife, Mariamne, while the second Philip was the son of his wife, Cleopatra. The first Philip (Luke 3:19) was of a priestly line, and it was he who married his niece, Herodias. The second Philip (Luke 3:1) was the tetrarch. Read the rest of this entry »
Mark tells us that Herod Antipas, ruler of that part of Galilee, had heard of Jesus at about this time. This is the same Herod who beheaded John the Baptist (Mark 6:14-16). It is interesting that it is not said that Herod found out about Jesus through the Pharisees or through some other group. It was more like hearing rumors of him, which were made important or interesting because of the miracles Jesus had done. Who told Herod, or under what circumstances Jesus was made known to him, isn’t said in the text. Nevertheless, it is clear from what is said that Herod and Jesus didn’t walk in the same social circles. So, how did he find out about Jesus? Read the rest of this entry »
In Mark chapter four something appears amiss. It seems that Jesus had become dissatisfied with the results of his teaching during his first year of ministry. He was rejected in his hometown (Mark 6:1-6), where some thought to throw him off a cliff (Luke 4:28-29; cp. 4:9-11). He was demonized by the rulers of Judaism (Mark 3:22-30), and thought to be mad by his own family (Mark 4:21, 31-35). Considering all the multitudes who gathered around Jesus, even coming from Judea and foreign cities (Mark 2:13; 3:7-8, 20-21; 4:1; Luke 8:4), one would think his ministry was extremely successful, but this wasn’t so. The appearance of success was superficial, because no one, except the Twelve and perhaps a few dozen other disciples actually believed in him. Why? What might the reason be for such a thing? Read the rest of this entry »
It is quite odd that the disciples of John are mentioned in agreement with the Pharisees in Mark’s narrative at this point (Mark 2:18), especially since John took such a dim view of their religious habits (Matthew 3:1, 5-7). It seems, therefore, that something was going on in Mark’s narrative at this point that doesn’t clearly appear at first. What might that be? First of all, the phrase “used to fast” should be translated that the disciples of John and those of the Pharisees were observing a fast, while Jesus and his disciples were feasting at Levi’s home. The Greek phrase shows they were fasting at the time Jesus was questioned about his and his disciples’ behavior.[1] Read the rest of this entry »
In Mark 1:10 the heavens opened to Jesus, and, as I claimed in the study of Jesus’ baptism,[1] they remained open. Moreover, the opening of the heavens at Jesus’ baptism symbolized fellowship with God in the Most Holy Place, which is represented in Genesis by the Garden of Eden, where God and man freely fellowshipped together. Once Adam (mankind) was cast out, he could no longer return to the presence of God in the Garden / Most Holy Place / heaven. This expulsion was represented in the veil in the Temple of God, which separated the Most Holy Place from the Holy Place. But, at least for Jesus the veil / heavens were ripped open (Mark 1:10). That said, Mark’s account of Jesus life since his baptism left him no time for private intercourse with his Father in heaven (i.e. the Most Holy Place or God’s Presence) in which Jesus dwelt (John 1:18). Therefore, he tells us that Jesus rose up early in the morning, before sunrise, in order to meet privately with his Father in a deserted place (Mark 1:35). Read the rest of this entry »
Mark’s mention of John’s imprisonment is meant to point to Jesus (Mark 1:14). In this verse he used a Greek word, paradidomai (was put in prison; G3860), to terminate John’s ministry that he often used to refer to Jesus’ betrayal (G3860)[1] or of delivering him up (G3860)[2] to the gentiles to be crucified. The other Gospel writers also use this word to refer to Jesus’ betrayal, but Mark is the only one who also uses the word to refer to how John ended up in Herod’s prison. He was handed over, betrayed, no doubt by the Pharisees who also sought Jesus. Thus, Jesus had to immediately flee Judea with his disciples and enter Galilee by way of the land of the hated Samaritans, which the Pharisees strenuously avoided (John 4:1-4). In fact, in these two verses of Mark, he encapsulates the whole of Jesus’ public ministry, which is found in his account, going forward. First, we have Jesus’ fate inferred in the fate of John—betrayal (Mark 1:14). Secondly, we have Jesus’ message, which is “the time is fulfilled… the Kingdom of God has drawn near… repent and believe the Gospel” (Mark 1:15), which, in point of fact, are the first words Jesus spoke in Mark’s Gospel, thus beginning his public ministry! Read the rest of this entry »
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