Jesus’ Appearance to Thomas

from Google Images

We are told that after eight days, Jesus once again appeared to the Twelve (John 20:26). Most scholars believe this means eight days after the resurrection, which places his visit on the following Sunday. But, this isn’t true! The Passover was an eight-day festival commemorating the Jews’ coming out of bondage. Jesus, the Passover Lamb, was crucified on the first day of that festival, so the eighth day would have been Wednesday, eight days after Jesus was crucified. Leaven, a type of sin, had to be removed from each home on the first day, but as circumstance would have it, men really aren’t that good at being perfectly obedient.

 

Judas and the Absent Disciple

from Google Images

We notice, as we continue reading, that Thomas wasn’t with the other eleven (cp. Mark 16:14; Luke 24:9, 23), when Jesus appeared to his disciples on the day of his resurrection (John 20:24). In other words, Judas had not yet hung himself (cp. Matthew 27:5), and he was with the other ten Apostles on the first day of the week, when Jesus appeared to them. We don’t know for certain why Thomas wasn’t there with the eleven, but we can surmise. John’s Gospel record is the only narrative that mentions Thomas other than numbering him as one of the Twelve (cp. Matthew 10:3; Mark 3:18; Luke 6:15). Just before Jesus raised Lazarus from the dead, John tells us that, Jesus was warned not to enter Judea, because the Jewish authorities sought his life (John 11:7-8), but Thomas, called Didymus, said: “Let us go, that we may die with him!” (John 11:16). He is mentioned once more after finishing their last meal with Jesus, and Thomas said: “Lord, we don’t know where you are going. How can we know the way?” (John 14:5).

 

Pilate’s Decision!

from Google Images

While Jesus’ reply to Pilate (John 19:11), doesn’t excuse him of wrongdoing, it does expose the Jewish authorities, as the principal force behind the crucifixion. Thus, when Pilate heard Jesus’ reply, he became even more determined to release him. Nevertheless, when he sought to do so, the Jewish authorities cried out, saying, if he did so, he would not be a friend of Caesar, because anyone who makes himself king is an enemy of Caesar (John 19:12). Such a remark doesn’t seem very threatening, as we read the text, today. So, why would Pilate immediately sit upon his judgment seat to offer his verdict upon hearing that accusation?

 

Not This Man, but Barabbas!

from Google Imagers

One may wonder how it became known what went on in the judgment hall between Pilate and Jesus. How did it become known what they said to one another? One reason might be that what they said was taken down by a court stenographer and became a matter of public record. On the other hand, and probably the truer version is that both Joseph and Nicodemus were members of the high council that condemned Jesus, but they didn’t agree and voted for Jesus’ innocence (Luke 23:50-51). One or more probably both of them went into the judgment hall with Jesus and were, thus, able to witness and bear record of what was said.

 

Jesus’ Hour Had Come!

from Google Images

According to chapter 12, Jesus arrived in Bethany six days prior to the Passover Feast Day, which would put Jesus’ arrival in Jerusalem from Jericho on the afternoon of the ninth day of the first month in the Jewish calendar. Five days later would put us in the evening of the fourteenth day of the month or just after sunset and the beginning of the Passover day, when the Pascal Lamb was slain (John 13:1).[1] The holy day or the Feast Day (John 12:1) was the annual Sabbath called the Feast of Unleavened Bread (cp. Leviticus 23:5-6), but the entire eight day festival was often referred to by either the Passover (John 2:13; 6:4) or the Days of Unleavened Bread (Acts 12:3; 20:6).

 

Mary Anoints Jesus at Bethany

from Google Images

As we read the Gospel of John, we need to also consider the Synoptics to understand how certain events transpired. For example, the narrator of the fourth Gospel left Jesus in Ephraim in chapter 11. How did Jesus get to Bethany? John doesn’t say, but the Synoptics do. Jesus came to Jerusalem from Jericho and over the top of Mount Olives on the east side of Jerusalem (cp. Luke 19:1, 28-29). From that point he entered Jerusalem, but this was not the so-called Triumphal Entry! How do we know? Because, no one came out to meet Jesus upon his arrival, and many within the city didn’t know who he was, and, when he left the city, he went to Bethany (Matthew 21:10, 17). John describes Jesus’ Triumphal Entry, as his coming from Bethany (John 12:12-19, not Jericho (cp. Matthew 21:10 and John 12:18)! Therefore, John begins his record of Jesus’ final week before his crucifixion with Jesus already at Bethany (John 12:1), after having come from Jerusalem, where he cleansed the Temple for the first time that week (cp. Matthew 21:12-13, 17).

 

One Man Should Die for the Nation!

from Google Images

We need to understand that, among the Jews (John 11:45), who had come to comfort Martha and Mary over the death of their brother, there were those who believed Jesus was the Messiah, but even they misunderstood many things that could only be spiritually understood. There were also men who didn’t believe, but who could be convinced that Jesus was the Messiah. Finally, there were those who, no matter what was said or done, would never believe, unless they were able to pull the strings that made Jesus do what they assumed the Messiah should do. Among those who didn’t believe but could be convinced, at least some of them believed after Lazarus arose, but of the rest, some of them went to the Pharisees in Jerusalem to tell them what Jesus had done (John 11:45-46).

 

When Did Jesus’ Public Ministry Begin?

from Google Images

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?

 

The Contention Over Baptism!

from Google Images

Although John doesn’t tell us Jesus returned to Galilee after the Passover (John 2:13), it becomes obvious that he did, because the text mentions Jesus and his disciples came into the land of Judea, and remained there for a season baptizing (John 3:22). It seems that after the Passover, Jesus returned to Galilee, but revisited Jerusalem to celebrate Pentecost, a feast of the Jews that celebrates the end of the spring harvest. It was celebrated early in the third month, fifty days after the Feast of Firstfruits (Leviticus 23:9-14),[1] which occurred during the Passover celebration (an eight-day festival), marking the beginning of the harvest season. So, after the first Passover of his public ministry, and after his discussion with Nicodemus (John 3:1-12), Jesus returned once more to Jerusalem to celebrate Pentecost (John 3:22).

 

The Day of Jesus’ Burial

from Google Images

The text describes the day Jesus died as the preparation day (Mark 15:42). In other words, it was the day before the Sabbath. Most scholars interpret this to mean Friday, the day before the seventh day, weekly, Sabbath or Saturday, as we call our days, today. Nevertheless, this would be wrong. The preparation day was the day before the Feast Day, which was otherwise referred to as the Feast of Unleavened Bread (Luke 22:1), and it fell on the 15^th day of the first month (Leviticus 23:6). It was also a Sabbath, a day upon which no servile work could be done (Leviticus 23:7). The preparation involved was all the leaven of the house had to be removed (Exodus 12:15, 19), and it had to be removed before the 15^th day of the month, which made the Passover Day the preparation day. Passover Day fell on the 14^th of the month, and it was not a Sabbath, for on it the Passover lamb was slain and prepared for the meal in the evening of the 15^th of the month. The Gospel of John even distinguishes this particular Sabbath, from the 7^th day Sabbath by saying: “for that Sabbath day was a high day”[1] (John 19:31). The Greek word used is megas (G3173), indicating the day was great in importance (viz. being led out of bondage and freed – cp. Exodus 12:17).

 

Jesus’ Religious Trial – Guilty!

from Google Images

While it is possible for the law to be used for the advantage of evil men, if they wish to continue to prosper, the wicked cannot always operate within the law. They must use every opportunity that comes to them in order to achieve their ends. The Jewish authorities wanted to rid themselves of Jesus, because his righteous behavior was making it impossible for them to continue in their chosen way. Jesus’ itinerary for this, his final, Passover, simply, wasn’t shared with anyone. Neither was there a pattern in his visits to Jerusalem, whereby his enemies could seize him at an opportune moment, when they wouldn’t be risking so much in the presence of so many people. During his three-and-a-half-year ministry, Jesus visited Jerusalem seven times, according to the Gospel narratives. If he was in Jerusalem more than seven times during his final three and a half years, we are unable to tell, because it simply isn’t recorded in the narratives that tell us what Jesus said and did. He was there twice for Hanukkah, once for Purim, once to celebrate the Feast of Tabernacles and three times to observe the Passover (first in the beginning of his ministry, then during his third year of ministry, and finally to become our Passover (1Corinthians 5:7), being crucified for our sins at the end of his public ministry in the flesh).[1]

 

The Last Supper, the Day of the Passover!

from Google Images

At this point, Mark begins that part of his narrative where he discusses what occurred during Jesus final meal with his disciples with: “And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, ‘Where wilt thou that we go and prepare that thou may eat the Passover?’” (Mark 14:12). This has led many scholars to believe Jesus ate the Passover one day prior to its intended time,[1] because the Feast Day, the day the Passover was eaten, was on the 15^th of the month, but the day they killed the Passover lamb, which was also the day of the crucifixion, was on the 14^th of the month. Other scholars claim Jesus ate the Passover at the correct time and died on the evening of the 15^th on the Feast Day![2] So, which is it? Did Jesus celebrate the Passover Feast Day on the 15^th of the month, or did he do so a day early, or is there another explanation?

 

The Plot to Kill Jesus!

from Google Images

Some folks had been against Jesus from the very beginning of his ministry and sought to destroy him even then (Matthew 2:13; Mark 3:6; 9:22). However, no group had made an all-out effort to seize him, until late in his three and a half year ministry, after he had raised Lazarus from the dead (John 11:45-53). It was for that reason Jesus hid himself from them (John 11:54). Some commentaries consider all the strange things that occurred later were things Jesus was simply able to see due to his prophetic ability.[1] Nevertheless, this seems farfetched and unnecessary to Mark’s account. Rather, a better understanding would be, since the Jewish authorities wanted to seize Jesus at an opportune time, Jesus made certain prearrangements in secret with folks like Martha, who prepared the meal at Jesus’ arrival (John 12:1), or like the donkey that was tied at a particular spot at the gate of a certain town (Mark 11:2-3), or a man bearing a pitcher of water (Mark 14:13). When one knows his enemies desire to kill him, a wise man will take measures to prevent them from being successful (Proverbs 23:19; John 11:53-54, 55-57).

 

The Context of Jesus’ Feeding the 5000

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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).

 

The Second Exodus

from Google Imges

The Scriptures tell us of the Exodus under Moses, whereby the Jews left their captivity and slavery in Egypt to enter into their inheritance in what is called the Promised Land. Of course, the people of God weren’t faithful to their Lord and Savior, so God sent them away from the land and dispersed them among the gentiles. Nevertheless, he promised that he would later bring them back into the land no matter how far away they had strayed or how dispersed they had become. This would be called the Second Exodus, but many in our modern era believe this points to the Jews returning to their literal land in the Middle East, in which both Jerusalem and its Temple would be rebuilt, but the New Testament speaks of a spiritual exodus out of the slavery of sin, and a spiritual Jerusalem, a spiritual Temple and a spiritual Land. What should we make of these things, as they relate to what many believers expect to see today?