Thread: For Agapeton: Jesus' Public Ministry was about three and a half years..
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For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 07:36 PM
How long was Jesus' ministry?
length Jesus' ministry
Question: "How long was Jesus' ministry?"
Answer: According to Luke (3:1), John the Baptist began his ministry in the 15th year of Tiberius� reign (A.D. 29). Jesus began His ministry shortly thereafter at the age of thirty (3:23). Incidentally, this indicates that Jesus was probably born around 1 B.C. (please note: there was no year 0 � A.D. 1 immediately following 1 B.C.). This contradicts the popular date of 4 B.C. for Herod the Great�s death, since Jesus was born while Herod was still alive. Recent scholarship, however, has discredited the popular view in favor of 1 B.C.; or, more specifically, sometime between the January 9 lunar eclipse of 1 B.C. and the Feast of Passover a few months later. This tentatively corroborates Luke�s account.
Regardless of the questions surrounding the date of Herod�s death, the dates of Tiberius� reign have been confidently established. They give us a firm basis upon which we can approximate what year Jesus began His public ministry: around A.D. 29. As for the end of His ministry, we know that it culminated with His crucifixion, resurrection and ascension.
According to the Gospel accounts, Christ was crucified the day before Passover, was �three days and three nights in the heart of the earth� (Matthew 12:38-40), and was resurrected before sunrise on a Sunday. In order for Christ to have been crucified the day before Passover and resurrected on a Sunday three days and three nights later, Passover would have had to fall on a Friday, whereby Christ was crucified on a Thursday.
For example, Passover of A.D. 30 fell on a Thursday (April 6). To be crucified the day before Passover (Wednesday) and resurrected on Sunday, Jesus would have been in the grave Wednesday afternoon, Wednesday night, Thursday day, Thursday night, Friday day, Friday night, Saturday day, Saturday night, and Sunday morning before sunrise. That is four nights�one too many. So A.D. 30 doesn�t work. Plus, according to John�s Gospel, Jesus attended at least three annual Feasts of Passover throughout the course of His ministry: one in John 2:23, another in 6:4 and the Passover of His crucifixion in 11:55-57. So, one year (A.D. 29 to 30) just isn�t enough time.
Based on the dates provided by Sir Robert Anderson in his The Coming Prince (Kregel: Grand Rapids, p. 104), we used the Rosetta Calendar online calendar conversion service to establish which days of the week Passover fell on between the years A.D. 29 (our starting point) and A.D. 37. Here are Anderson�s dates and their respective days of the week (please note that these are Julian rather than Gregorian dates):
Passover of A.D. 29 fell on a Saturday (April 16)
Passover of A.D. 30 fell on a Wednesday (April 5)
Passover of A.D. 31 fell on a Monday (March 26)
Passover of A.D. 32 fell on a Monday (April 14)
Passover of A.D. 33 fell on a Friday (April 3)
Passover of A.D. 34 fell on a Monday (March 22)
Passover of A.D. 35 fell on a Monday (April 11)
Passover of A.D. 36 fell on a Friday (March 30)
Passover of A.D. 37 fell on a Wednesday (March 20)
Using this range of dates and assuming that Christ was in the grave for three days and three nights and resurrected on Sunday, we can narrow down the year of Christ�s crucifixion to one of two possibilities: A.D. 33 or 36. A prophecy from the book of Daniel seems to favor the earlier date of A.D. 33.
In Daniel 9, Gabriel tells Daniel that �Seventy sevens have been decreed for your people� From the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince, there will be seven sevens and sixty-two sevens; it will be built again, with plaza and moat, even in times of distress. Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary and its end will come with a flood; even to the end there will be war; desolations are determined.� (9:24-26)
Seven sevens + 62 sevens = 69 sevens. 69 seven-year periods would pass from the decree to rebuild Jerusalem until the coming of the Messiah. The Messiah would be �cut off,� and the city and temple would be destroyed again. A 70th seven-year period would follow.
While the prophecy does not specify what the sevens are, the immediate context implies that they are years. Daniel�s prayer in verses 3-19 focuses on the fulfillment of a 70-year period � the 70 years of Babylonian captivity as prophesied by Jeremiah (25:11). The 70 sevens prophecy was delivered to Daniel in response to this prayer. Seventy years fulfilled; 7 times 70 still to come.
Scholars generally agree that this prophecy is according to the ancient 360-day calendar employed by both the Hebrews and the Babylonians (the book of Daniel being written in Babylon during the Babylonian captivity after the fall and decimation of Jerusalem by King Nebuchadnezzar). 69 x 7 years = 483 years. 483 years x 360 days = 173,880 days.
Persian Emperor Artaxerxes Longimanus (who ruled Persia from 464-424 B.C.) issued the edict to rebuild Jerusalem on the 1st of Nissan in the 20th year of his reign (that is, March 5, 444 B.C.; see Nehemiah 2:1-8). 173,880 days from March 5, 444 B.C., ends at March 30, 33 A.D. Here�s the math:
March 5, 444 B.C., to March 5, A.D. 33 = 476 years (1 B.C. to A.D. 1 is one year; there is no year 0). 476 x 365.24219879 days (which is the length of one year according to our modern calendar) = 173,855 days. March 5 to March 30 is another 25 days. 173,855 days + 25 days = 173,880 days.
March 30, A.D. 33, was exactly 5 days before Passover on April 3, A.D. 33. According to John�s Gospel, the Triumphal Entry took place 5 days before Passover: �Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead. � Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead. But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus. The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out: �Hosanna! Blessed is He who comes in the name of the LORD! The King of Israel!�" (John 12:1, 9-13)
The day after six days before the Passover equals five days before the Passover. March 30th was the Triumphal Entry, the day upon which Christ presented Himself to the nation of Israel as their Messiah, the first time in His entire ministry that He allowed Himself to be publicly proclaimed as the Messiah (Matthew 21:8-16; Luke 19:37-40; cf. Matthew 16:13-20; Mark 8:27-30; 9:9-10; Luke 9:18-21; John 6:14-15). He was crucified four days later, the day before Passover. Within one generation the future Emperor Titus razed Jerusalem and destroyed the temple.
Based on these points, we believe that Jesus� ministry lasted about three and a half years, from sometime around A.D. 29 until the spring of A.D. 33.
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 07:43 PM
APPENDIX B: 28C.E.
Justifying one year ministry and dating Jesus' crucifixion, Paul's three missionary journeys & council of Jerusalem
Front page: Jesus, a historical reconstruction
You may email the author, and learn more about him here
Note: all emphasese are mine
1. The synoptic gospels evidence:
According to the gospels of "Mark", "Matthew" and "Luke" (the synoptic gospels), many biblical critical scholars would agree Jesus' public life seems no longer than one year. And looking at Mark's gospel (the least elaborated and the earliest), some postulate all the major events in Jesus' ministry happened within a few months:
"While I used to toy with the idea that GJohn might justify the idea that HJ [Historical Jesus] had an extended public career, I have long since abandoned that notion. I now think that Crossan is correct. HJ was a flash in the pan, with his public career ... lasting less than a year, perhaps only a couple of months." Malhon H.Smith, on Crosstalk
Many prominent 2nd, 3rd & 4th century Christians (such as St Clement of Alexandria, 150-211/216) also called for an one-year "ministry".
Notes:
a) "Luke" thought Jesus had an one-year "ministry", because in GLuke (and only here), Jesus, at the beginning of his public life, is quoting a passage of 'Isaiah', which includes a reference to an one-year period:
Lk4:17-21 "... And when He had opened the book, He found the place where it was written: "The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; ... to proclaim the acceptable year of the LORD." ... And He began to say to them, "Today this Scripture is fulfilled in your hearing.""
b) MSN Encarta, for "Jesus Christ": "All three Synoptic Gospels ... record Jesus' public ministry as beginning after the imprisonment of John the Baptist, and as lasting for about one year ..."
c) Eusebius of Cesarea, 'History of the Church' (published c.316), III, 24, 8: "For it is evident that the three [synoptic] evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist"
d) From "Chronology of the Life of Jesus Christ", Catholic Encyclopedia: "the year of my redemption" (Isaiah 34:8; 63:4), appear to have induced Clement of Alexandria ['Stromata', I, 21, 145], Julius Africanus [160-240], St Philastrius [4th cent., died before 397], St Hilarion [291-371], and two or three other patristic writers to allow only one year for the public life."
Other early Christians believing an one-year ministry include the followers of (gnostic) Basilides (active 120-140) (according to Clement's 'Stromata', I, 21, 146) and the ones of (gnostic) Valentinus (active 120-160) (according to Irenaeus 'Against Heresies', I, 3, 3), Origen (185-254) (De Principiis, IV, 1, 5 "[Christ] taught about a year and a few months"), Tertullian (160-220?), Lactantius (late 3rd to early 4th cent.), St Gaudentius (died c. 410), Evagrius (4th cent.), Orosius (375?-418?) and St Ephraem (306?-373).
e) In 'Against Heresies', II, 22, 4-6, the very influential St Irenaeus (130?-200?) "demonstrated" that the public life of Jesus lasted twenty years!
"... He did not therefore preach only for one year, nor did He suffer in the twelfth month of the year. For the period included between the thirtieth and the fiftieth year can never be regarded as one year, ..."
Remarks: Irenaeus' comment, based of John's gospel (8:57), shows that there was no significant acceptance then (around 180) about a three (or two) years ministry: that will come later.
The first one to mention a three-year ministry might have been Origen (changing his mind!) in 'Commentary on Matthew' (Book XXIV), written late in his life, but Eusebius (early 4th cent.) was the first to argue for it.
In his 'Demonstratio Evangelica' (published before 311) VIII, 106, 8, Eusebius stated, "the whole period of our Savior's teaching and marvel-working is recorded to have been three years and a half, which is half of a week [reference to the book of Daniel, seen here as containing prophecies about Jesus! Look here in order to understand it is not the case!]. This, I take it, John the Evangelist accurately establishes by his presentation in the gospel."
He then erroneously stated (in order to demonstrate the ministry was less than four years!), "Since, then, he (Jesus) began in the high priesthood of Annas [!!! Annas was high priest during 7-13/14C.E.] and continued to the reign of Caiaphas the intervening time does not extend to a full four years [WRONG: this time can be as long as 29 years (7-35C.E.) and cannot be shorter than 12 years (14-26C.E.)]." ('History of the Church' (published 311-325) I, 10, 2)
Later in the same book (III, 24, 11) Eusebius explained John's gospel covers a longer period than the others, but did not mention three years.
Finally, in his 'Chronicles' (published 325) he ascribed the crucifixion to the eighteenth year of Tiberius, basing himself on an eclipse and the false claim that, "It is written [in John's gospel] that after the fifteenth year of Tiberius Caesar the Lord preached three years."
Note: Eusebius repeatedly claimed that John's gospel represents a three-year ministry, but he offered no specific arguments. It seems the three-years came from the O.T, that is the book of Daniel.
Normally, a pious Jesus, with no obligation (and having high regard for the temple -- his most direct followers, the "Nazarenes" certainly did) would be expected to go to Jerusalem for each Passover; but during his public life, only one trip for Passover is reported in GMark.
And, if ever the "ministry" would have lasted for two or three years, why wasn't it written in the synoptic gospels? Evidently, it would have been beneficial to say it.
But then, if three gospels imply one year, and the fourth gospel suggests more, why choose the one (GJohn, the last one) in the minority (one against three)? Like I said, it is more beneficial to invoke a long "ministry" rather than a short one.
2. John's gospel evidence:
We have to pay close attention to GJohn, because it is here (and only here) that a longer "ministry" is implied, because of the three Passovers reported in Jesus' public life: one at the start (Jn2:13), one in the middle (Jn6:4), and one at the very end (Jn12:1).
The author of GJohn does not say that Jesus "ministry" lasted two or three years. But the extension from one year (synoptic gospels) to (a minimum of) two years & about one month (GJohn) is implied indirectly by the mention of the two additional Passovers.
There are many differences between GJohn and the synoptic gospels. John's gospel is considered by most biblical critical scholars to be the least credible (by far!). They are many signs of editing, cut and paste operations, latter additions and so forth. Major stories like the (very public) resurrection of Lazarus (here the main cause for Jesus' crucifixion, not any "disturbance") and Jesus' several extended visits (with preaching) in Jerusalem are not even mentioned in the synoptic gospels!
In conclusion, this gospel, at least in its final form, cannot be relied upon concerning the duration of Jesus' ministry.
Note: anyone who read this Section before April 3rd/2001 will notice I considerably reduced its content. This is the result of my on-going research on the making of GJohn. I am now confident about the validity of my reconstruction, verse by verse, of the original gospel and its later alterations. I hope to write a page about it (with arguments for justification on each item) within the next months. A preview: the original version came with only two Passovers, the middle one (Jn6:4), and the last one (Jn12:1). But the first one (Jn2:13) was added later (when relocating 2:14-3:21 from 12:19^20).
Done! as of September 2001:
http://historical-jesus.info/appb.html
Googled in just about twenty seconds and got this response.
I see that no one actually does their own research now a days....
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 08:59 PM
Actually the ministry of Jesus began on His 30th birthday on December 2nd AD 29 and ended 40 days after His resurrection which would have been on May 15th AD 33. December 2nd AD 29 to May 15th AD 33 is exactly 1260 days. There was also exactly 1260 days from the Baptism of Jesus on October 23rd AD 29 to His resurrection on April 5th AD 33.
The Bible New Year is ALWAYS Sundown, March 20th to Sundown March 21st and has absolutely nothing to do with the evil Babylonian Moon Calendar. The first Bible Month is thae month of Abib and the first Day of Abib always begins at sundown March 20th each and every year.
By comparing Rev 12:7b and Rev 12:14b we find that 1260 Days and Time {360 Days} Times {720 Days} and � a Time {180 Days} are the exact same period of time. Likewise, when we compare Rev 13:5b with Daniel 7:25b we learn that 42 {30-day Bible} MONTHS and Time {12 Months}, Times {24 Months} and � a Time {6 Months} are also the exact same period of time. And therefore 42 {30-Day Bible Months} and Time, Times and � a Time are the exact same period of time since 42 X 30 days equal exactly 1260 days. 12 Months = 360 Days = {1 Time} 24 Months = 720 Days = {2 Times} 6 Months = 180 Days = {Half a Time} and 42 Months = 1260 Days = 3 � Times. Whereas, 42 times 29 � -day Babylonian moon months only adds up to 1239 days!
NOTE: A BIBLE MONTH IS ALWAYS 30 DAYS!! The only other text where the Bible specifies the number of days in a month besides Rev 13:5b is Genesis 7:11 & Genesis 8:3,4: Where the 17th day of the 2nd Bible Month {Gen 7:11} to the 17th day of the 7th Bible Month {Gen 8:4} is EXACTLY 150 days which would be exactly five 30-day months {Gen 8:3 & Gen 7:34}. All Bible Years are 12 consecutive 30-day months followed by 5 or 6 days. Pagan Babylonian Moon Months sinfully adopted by Israel during the Babylonian captivity have alternating 29 and 30-day months since there is a New Moon every 29� days. If God was using Babylonian Moon Months in the above passage he would have said that 5 Bible Months were 147 or 148 days and not EXACTLY 150 days!!
If you check your concordances you will find that there are 20 OT passages that are wrongly translated NEW MOON that should be translated NEW MONTH. In each case the INSPIRED Hebrew word for MONTH {CHODESH} is used, whereas the Hebrew word for MOON {YARAYACH} is not present. {See I Sam 20:5,18,24; II Kings 4:23; I Chron 23:31; II Chron 2:4; 8:12; 31:3; Ezra 3:5; Neh 10:33; Ps 81:3; Isa 1:13,14; 66:23 Ezek 45:17; 46:1,3,6; Hosea 2:11 & Amos 8:5} In the NT Col 2:16 should be translated NEW MONTH instead of NEW MOON since the INSPIRED Greek word for MONTH {MEN} is used, whereas the Greek word for MOON {SELENE} cannot be found. In Col 2:16 the Greek word used is NEOMENIA which should be translated NEW MONTH: For �NEOS� is the Greek word for NEW and �MEN� is the Greek word for MONTH.
Numbers 28:16: �On the 14th day of the 1st month the Lord�s Passover is to be held.� Exodus 12:6,7,12,13: �Take care of them {The Passover Lambs} until the 14th day of the month when all the people of Israel must slaughter them {See Lev 23:5} at Twilight {Just after sundown to nightfall}. Then they are to take some of the blood and put it on the doorframes of their houses. On that same night I will strike down the firstborn of the Egyptians� but when I see the blood I will PASS OVER you.� Deut 16:1: �Observe the month of ABIB and celebrate the PASS OVER of the Lord your God, because in the month of ABIB He brought you out of Egypt by night.� Lev 23:6: �On the 15th day of that month the Lord's 7-day Feast of Unleavened Bread begins.�
Luke 22:7,8: Then came the day on which the Passover Lamb �Had� to be sacrificed. Jesus said, �Go and make preparations for us to eat the Passover.� Christ became our Passover Lamb on Passover Day! 1 Cor 5:7: �For Christ our PASSOVER LAMB has been sacrificed.� Whereas the Jews {who were following the evil Babylonian moon calendar} held their Passover on the 15th of Nisan {Which always occurs on the night of a full moon} and observed the Passover on the WRONG DAY as per John 18:28: �Then the Jews led Jesus from Caiaphas to the palace of the Roman Governor {Pilate}. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; for they wanted to be able to eat the PASSOVER!!� Which would have been the day �AFTER� Jesus correctly held the Passover on the 14th of ABIB which God had commanded.
So we can assume that the month of ABIB is different from the Babylonian moon month of Nisan and therefore has nothing to do with the moon. When does the first month of the Bible Year called ABIB begin?? Many Bible scholars believe that it may begin of the first day of SPRING or sundown March 20th to sundown March 21st. ABIB is the Hebrew word for SPRING. And so the 14th Day of ABIB can also be translated the 14th day of SPRING!!
In May of AD 325 the Council of Nicea decided that starting in April, AD 326 the Resurrection Day of Jesus should be determined by the Babylonian Moon Calendar instead of April 5th, or the 16th day of first Bible month of Abib {See Ex 23:15 & Deut 16:1} The 1st Day of the 1st Bible month of Abib is always sundown Mar 20 to sundown Mar 21. The Nicean Council decided that our Lord's Resurrection Day should be called EASTER beginning in April, AD 326. DICTIONARY DEFINITION OF EASTER: Easter from the old English Eastre, the name of Babylonian Mother Nature goddess: ISHTAR!! The Phoenician name for ISHTAR or EASTER is Ashtoreth or Asherah who was worshipped as a goddess and the female counterpart of the sun god Baal. She was regarded both as the goddess of war and destruction as well as the deity of love and fertility. Her licentious worship was condemned by God {See Deut 7:5;16:21,22; Judges 2:12,13} The KJV uses the word EASTER instead of Passover in Acts 12:4?
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 09:08 PM
Agape posted:
We have to pay close attention to GJohn, because it is here (and only here) that a longer "ministry" is implied, because of the three Passovers reported in Jesus' public life: one at the start (Jn2:13), one in the middle (Jn6:4), and one at the very end (Jn12:1).
James replies:
John STATED that Jesus celebrated three passovers.
stating something is NOT "implying" something.
Three passovers, MEANS THREE YEARS.
case SHOULD be closed, but for some reason the author continues.....
Agape posted:
The author of GJohn does not say that Jesus "ministry" lasted two or three years. But the extension from one year (synoptic gospels) to (a minimum of) two years & about one month (GJohn) is implied indirectly by the mention of the two additional Passovers.
James replies:
This is a non-Christian writing this, and as such, not a person to trust when it comes to expounding upon Scripture.
Agape posted:
There are many differences between GJohn and the synoptic gospels. John's gospel is considered by most biblical critical scholars to be the least credible (by far!). They are many signs of editing, cut and paste operations, latter additions and so forth.
James replies:
The first sentence is a LIE.
The second sentence is meaningless.
The third sentence is a LIE.
I would also like to point out that you, Agape, did not deal with even one point in the original post on this thread.
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 09:15 PM
James, Where did John say that Jesus' ministry lasted 3 years in his gospel?
The facts remain that the info he stated about the early church fathers was pretty dead on about Jesus' ministry.
Why can't you and the topic that you posted ANSWER HOW LONG THE MINISTRY WAS? The topic you presented was just a bunch of dates that pointed to WHEN Jesus could have been crucified and nothing else. It did NOT ADDRESS THE THREE YEAR MINISTRY AT ALL. IT NATURALLY ASSUMED IT TO BE TRUE.
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 09:32 PM
How many times did Jesus' disciples tell jesus about the spices and the woman washing his feet?
You think they would have remembered it if it happened one more time during the three years?
Joh 12:1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.
Joh 12:2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
Joh 12:3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
Joh 12:4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,
Joh 12:5 Why was not this ointment sold for three hundred pence, and given to the poor?
Joh 12:6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
Joh 12:7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.
Joh 12:8 For the poor always ye have with you; but me ye have not always.
Mat 26:10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
Mat 26:11 For ye have the poor always with you; but me ye have not always.
Mat 26:12 For in that she hath poured this ointment on my body, she did it for my burial.
Did that happen once or twice?
So can we conclude that event happened before ONE passover?
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 09:37 PM
Joh 2:13 And the Jews' passover was at hand, and Jesus went up to Jerusalem,
Joh 2:14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
Joh 2:15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;
Joh 2:16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
Joh 2:17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up.
How many times did this event happen in Jesus' ministry? ONCE or TWICE?
Could it be possible that the Jews would have expected this to happen AGAIN AND BEEFED UP THE GUARDS ONE OF THOSE THREE YEARS?
Mat 21:12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
Mat 21:13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
Or could we possibly conclude that it was one event at one specific passover?
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 09:43 PM
How many times did Jesus feed people from the small rations of food? Joh 6:2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased.
Joh 6:3 And Jesus went up into a mountain, and there he sat with his disciples.
Joh 6:4 And the passover, a feast of the Jews, was nigh.
Joh 6:5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
Joh 6:6 And this he said to prove him: for he himself knew what he would do.
Joh 6:7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
Joh 6:8 One of his disciples, Andrew, Simon Peter's brother, saith unto him,
Joh 6:9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?
Joh 6:10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.
Joh 6:11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.
Joh 6:12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.
Joh 6:13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.
Do you notice ANY SIMILARITIES WITHIN THIS NARRATIVE OF THE GOSPELS? DO YOU NOTICE THAT JOHN'S GOSPEL IS NOT IN CHRONOLOGICAL ORDER YET?
Mat 14:15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.
Mat 14:16 But Jesus said unto them, They need not depart; give ye them to eat.
Mat 14:17 And they say unto him, We have here but five loaves, and two fishes.
Mat 14:18 He said, Bring them hither to me.
Mat 14:19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.
Mat 14:20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
Mat 14:21 And they that had eaten were about five thousand men, beside women and children.
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 2 Jan, 2012 11:10 PM
Agapheton said:How many times did Jesus' disciples tell jesus about the spices and the woman washing his feet?
You think they would have remembered it if it happened one more time during the three years?
This comment, let's me know for sure you don't have the slightest idea of what you are talking about. Whose your pastor or teachers?
The disciples didn't tell Jesus anything about the spices and the woman washing his feet, wher in scripture did you read this?.... You don't even know why you are reading the four gospel accounts of each Matthew, Mark, Luke, and John as they are written with a four-fold message about Jesus.
If it is said that there were THREE PASSOVERS... Again, I ask you the question, HOW MANY TIMES A YEAR DOES THE PASSOVER COME??
For Agapeton: Jesus' Public Ministry was about three and a half years..
Posted : 3 Jan, 2012 09:18 AM
Ummmm....Passover comes Once a year....:glow:...So to never forget the Exodus that Moses lead for Father God ( I AM who I AM ) of the Chosen Hebrew/Israel people from Slavery and Bondage in Egypt...xo
