[Luke begins his gospel addressed to a certain Theophilus by prefacing what he is about to write in stated order and opens with the parentage of John the Baptist.] Zacharias, an older priest of the lineage of the tribe Levi, married to Elizabeth, a descendant of Aaron (also from the Levi tribe), is found by God to be blameless before Him. While performing his required annual duties in the Temple, he receives an angelic visitation informing him that his (unrecorded) prayer for a son has been heard and is about to be answered. Although childless and Elizabeth barren, they will bring forth a well received son. He will be called John, foreordained as a front-runner to the long-awaited Messiah. He is to prepare Israel's heart to receive Jesus when He soon will appear. Zacharias' unbelief and request for a sign leads to his being struck dumb for the period of Elizabeth's term. After completing his Temple service, he departs for home. Elizabeth conceives and goes into seclusion for five months. Six months from her conception, Gabriel (archangel) appears, announcing to the young virgin Mary of her favor with God and His choice of her as the Earthly mother of the Messiah. He is to be called Jesus, who will ascend the throne of David and eternally rule over all Israel (Jacob). Mary inquires as to the father, and after being informed that it will be no less than the divine overshadowing of the Holy Spirit Himself, responds in complete faith. She then visits her kin, Elizabeth, and the yet unborn John leaps within Elizabeth's womb at the news from Mary. Mary gives her thanks in song, and after residing three months at Elizabeth's, departs for her own home (Nazareth). John is born amidst great rejoicing, called Zacharias by others at first, but resisted by his parents, and both call him John as instructed. Zacharias regains his speech and speaks a prophecy of John's life. John grows strong, preparing himself in desert solitude for his public ministry.

A taxation decree (census) from Caesar Augustus (during Cyrenius' rule over Syria) requires Joseph and Mary (both from the lineage of David) to return to their native city of Bethlehem from their current residence in Nazareth of Galilee. Jesus is born in an overcrowded city in humble surroundings. Shepherds tending flock by night receive an angelic announcement of His birth and location. With haste they affirm this with their own eyes and report their angelic encounter. They depart with much rejoicing. Jesus is circumcised on the eighth day, and after Mary's time of Mosaic purification (forty days, Lev.12), He is brought to Jerusalem and presented in the Temple as her firstborn. An older Jew, Simeon, awaiting the fulfillment of an earlier revelation of the Messiah to appear in his lifetime, is led into the Temple by the Spirit at the same time. He identifies Jesus as the Christ and utters a prophecy of Jesus' purpose on Earth: (1) a light to the Gentile, and (2) the glory of Israel. Mary marvels at this divine encounter. A second unexpected witness, a prophetess named Anna, approximately 106 years of age, serving night and day (at all services in the Temple) with prayers and fastings, affirms Jesus with a second prophecy. Joseph returns to Nazareth with his family. Annual Passover pilgrimages are made to Jerusalem by Joseph and family. In the twelfth year, after being separated from the family for some time, Jesus is found in the Temple in discourse with the Jewish scholars. His defense: an early recognition of His Heavenly Father's Earthly mission for Him. Though not understanding, they return with Jesus to Nazareth, but Mary ponders His words. The years pass as Jesus continues to grow in every respect to His fullest potential in the eyes of both God and man!

After national and local leaders are named for identifying John the Baptist's time, he is called by God from the wilderness to Jordan, preaching the baptism of repentance for the remission of sins as prophesied by Isaiah ( 40:3). John responds respectively to three classes of hearers: (1) the people, (2) the publicans, and (3) the soldiers. He is mistakenly confused as their expected Christ, to which he denies, deferring to One who will shortly come after him who will baptize them with the Holy Ghost. John continues to preach repentance and is imprisoned by Herodias. After Jesus' baptism by John, the Holy Spirit descends upon Him for His public ministry at age thirty. Luke records Jesus' genealogy from Joseph to Adam, also a son of God and progenitor of all mankind.

Returning from Jordan, Jesus is led by the Spirit into the wilderness for testing forty days while fasting. Three summary temptations are recorded: (1) physical needs, (2) Earthly power, and (3) supernatural superiority. Jesus rebuts each from scripture memory ( Deu.8:3; 6:13; 6:16) respectively. Empowered now and strengthened by the Holy Spirit, Jesus returns, teaching in the regional synagogues astonishing all. Arriving in Nazareth, He enters the synagogue, reading and teaching from Isaiah (61,58) as to its fulfillment in Him. All are amazed, but He is rejected, as were the prophets of old He declares. He escapes their attempt to kill him by casting Him headlong over a cliff, going on to Capernaum where He again astonishes all in His teachings on the Sabbaths. A demonic enters the synagogue. The startled demons recognize Jesus and are exorcised from the man. His fame spreads throughout Galilee. Entering Peter's home, Jesus heals his mother-in-law from a deadly fever, who immediately recovers and ministers to them. Many are brought to Jesus, and the diseased are healed and demonics cured, with the demons being censured. (He will not receive witness by demons! John's gospel records the seven authorized witnesses to Christ.) Jesus is followed from city to city by the masses as He preaches and teaches wherever He goes.

While gathered on the shore of Galilee, the expectant people are taught by Jesus who had entered Peter's ship and positioned to sea a slight distance. (To lend visibility and for His voice to carry over the water so that all could hear?) Following this discourse, they put to sea and Jesus aids them in a miraculous catch of fish; none had been caught the previous night. Peter responds in bowed worship. All (Peter and Andrew, James and John?) are astonished and immediately abandon their fishing vocation to follow Jesus as fishers of men. While in a certain city, Jesus touches and heals a certain leper, instructing him to: (1) keep silent, and (2) follow Levitical law for cleansing. ( Lev.13:8; 14:4) His fame spreads and multitudes come for healing. Jesus is pressed to withdraw for recovery in prayer. Later, in a crowded unidentified home while He is teaching, with the Pharisees and scribes present from Galilee to Jerusalem, a paralytic is lowered within from the rooftop for Jesus' healing. Jesus addresses and forgives his sins first, creating a controversy as to His authority. When the man is then healed, all fear and glorify God. Going on His way, Jesus calls Levi (Matthew), a publican who gives Him a great feast which provokes condemnation by the Pharisees and scribes. Jesus responds by stating His purpose in coming: to the needy. Questioned concerning Jesus and His disciples' practice of prayer and fasting in contrast to that of the Baptist's and others, He responds with an illustration (Bridegroom) and three parables: (1) old and new cloth, (2) old and new wineskins, and (3) old and new wine.

Reacting to the Pharisees' petty question to His disciples' practice of eating plucked corn ( Deu.23:25) on the Sabbath, Jesus succinctly silences them with five overwhelming case arguments in their defense. They were no match. He is Lord of all, including the Sabbath! On another Sabbath, while teaching in the synagogue, knowing the deceitful thoughts of the Pharisees toward Him, Jesus heals the withered hand of a man after questioning them on recognized lawful Sabbath acts. Incensed, they conspire among themselves to Jesus' fate. Later, after a night of prayer, Jesus calls twelve apostles from among His many disciples. A great host who came to be touched by His personal ministry from as far as Jerusalem and the coast of Tyre and Sidon is addressed on a plain in Galilee. (Sermon on the Plain, and Matthew's "Mount?")

Back in Capernaum, a certain God-fearing Roman centurion, benevolent to the Jew, amazes Jesus with his faith to heal his beloved servant absentia. Jesus' compassion is demonstrated in Nain when He encounters the funeral procession of a widow's only son. The son is raised and restored to his mourning mother's side. Great fear, fame, and glory spread throughout the region. Imprisoned, John the Baptist commissions two disciples to inquire of Jesus' authenticity. Jesus' works are sufficient evidence. He pays great tribute to John, authenticating his ministry and the many turned to God and baptized by him, but the Pharisees and scribes resisted God's counsel through him, to whom Jesus sternly rebukes. Christ is entertained in a certain Pharisee's home; and a woman, an identified sinner, bathes His feet with her tears, dries them with her hair, and anoints them with expensive ointment. (See Rom.10:15.) The Pharisee, Simon, thinking to himself of Jesus' ignorance of this woman, is openly rebuked by Jesus for his thoughts and customary hospitality failure. Jesus then turns to the woman and declares He has already forgiven her sins. All wonder at His words.

Jesus continues His Galilean tour, accompanied now with His twelve chosen disciples. Many women (some identified) plagued by evil spirits and diverse infirmities respond to Jesus, and after healed, contribute to His ministry. He begins a parabolic discourse on the Sower, Seed, and Soil, explaining to His disciples His purpose: to distinguish between receptive and non-receptive hearers. He continues with another on the Lighted Candle that quite naturally follows the Sower, which speaks to the enlightened's responsibility. His family arrives, and unable to reach Him for the crowd, calls for Him. He defines His Heavenly Family: one who not only hears, but also does God's Word. After putting to sea, Jesus falls asleep while a tempest troubles the twelve. When awakened, He commands the natural elements as He will soon the supernatural spirits in His encounter with the demonic of Gadara. Miraculously and instantly they arrive at shore. After being rejected in Gadara, He commissions the healed man to a ministry in his own country and departs. He is received warmly and expectantly back in Capernaum. While en route to heal the daughter of Jairus (a ruler of the synagogue), a woman with an issue of blood for twelve years is healed at her secret touch of Jesus' robe. Receiving word now Jairus' daughter has died, Jesus proceeds, and after dismissing the scoffers, restores her to life. Her parents, and Peter, James, and John are astonished. They are charged to secrecy.

Now sufficiently trained, empowered, and with specific instructions, Jesus sends the twelve throughout the region on their first solo mission. In the interim, Herod, having heard of Jesus' fame, fearful and unsure of His identity and purpose, seeks (without success) personal audience with Jesus. The twelve return with much to report, and Jesus takes them into a desert place. Followed by the crowds and compassionate as usual, Jesus heals many, teaching them and miraculously feeding in excess of 5,000 from five loaves and two fishes, with twelve baskets of fragments recollected. Later, during prayer with His disciples, He inquires of them concerning everyone's opinion of Him. There are many, but the disciples see Him as the Christ; and now loyal, they are charged to silence, for His time (crucifixion) is not yet. He proceeds to set forth the conditions for any who will desire to be His disciple: a total surrender of one's remaining life to the Lordship of this Christ. Eight days pass, and Peter, John, and James are privileged to see Him Transfigured with Moses and Elijah in a mountain top experience with accompanying signs from Heaven. The next day His disciples (the other nine in His absence?) are upbraided by Jesus for their failure to heal a demonic son whom Jesus must now heal. After being forewarned of His eventual end, yet not understanding, the disciples vie for power in their hopeful kingdom. John is rebuked by Jesus after desiring censure from Him of an unassociated group using His name in ministry, and again later, en route to Jerusalem, when James and John desires Jesus' retribution upon the Samaritans who failed to receive them. As He continues, He is met by three halfhearted followers.

Seventy additional disciples are commissioned, and with specific instructions as before, are sent ahead into every city to prepare for His coming and the kingdom at hand. Peace will be unto the cities who receive them, but judgment worse than Sodom's to those who fail (some named). They return with greater than expected results (demons even obeyed). Jesus rejoices with them, then offers prayerful thanks to the Father for His chosen avenue of revelation to mankind (the humble and innocent of heart). A lawyer attempts to debate Jesus on the means of salvation. He is no match for Jesus, who begins where the lawyer desires, with the law ( Deu.6:3; 11:13; Lev.19:18. See also: Mk.12:30). With the parable of the Good Samaritan, He directs the man's own logic in interpreting this scripture for personal application toward salvation. Arriving at (Bethany), Jesus finds rest in Lazarus' home. His sisters, Martha and Mary, are contrasted in their reception of Jesus: Martha, busy to make Him comfortable, and Mary enthralled by His words. Martha's dismay with Mary's failure to assist her is gently, albeit lovingly, rebuked by Jesus.

At their request, Jesus instructs His disciples in the method, manner, and motive for praying. Prompted by His healing a dumb demonic, Jesus has to respond to the accusations against Him of being in league with Beelzebub (Satan). He makes it clear His authority is greater, and it is for man's physical as well as eternal spiritual benefit. After His Earthly maternal origin is praised by an emotional woman observer, Jesus makes clear again it is more important to be a part of His Heavenly Father's eternal family. (See 8:19-21.) Responding now to the earlier request for a sign, He rebukes them, reminding them of the sign of Jonah to Nineveh. He contrasts the fame and magnetism of Solomon's wisdom to this present generation of Pharisaic hypocrites who profess to be wise, but resist One greater among them than any before. A truly enlightened life is a radiant life, remaining pure in its essence, unmingled with darkness. Invited into a certain Pharisee's home, and after being rebuked by him for not (ceremonially) washing before dining, Jesus takes them to task for their inconsistent observances of the law while neglecting true judgment in their lives. Three woes are pronounced upon the Pharisees, and after the lawyers also take exception, He pronounces three woes upon them as well. Incensed now, they attempt to entrap Him with more words.

With many 1000's (muriadon, approximately 10,000+?) now gathered at this emotional exchange between Jesus and His antagonists, He seizes this poignantly charged moment to warn His disciples of what now clearly had been revealed: the hypocrisy of the Pharisees -- teaching and requiring of others what they failed to do themselves. It is better to fear God, who knows and will reveal the deep secrets of men, than to allow the fear of any man to cause one not to speak his heart's conviction of Christ. Therefore, later, when they will be brought before men, as He is now, they are not to fear what they will say beforehand; the Holy Spirit will provide a ready answer! Jesus employs the jealous inquiry into a brotherly inheritance, illustrating with the parable of the rich fool, to show that nothing escapes the Father's caring eye and every need one has will be met who seeks first His kingdom and its righteousness. Therefore, one should be anxious about nothing, but in all things have confidence in God. Know this from the witness of nature! As nature does not accumulate things of this life, it is also better for man to be rich toward God in one's own obedience and continual dedication to Him. Knowing that life is uncertain, one should be a faithful steward, living expectant of His imminent return. Not all will see Him as the truth, way, and life, and many will be divided because of Him. Therefore, one is not to entangle himself with life's temporary affairs and relationships that will interfere in their faithfulness to Him. Be paid up and prepared at all times, for He will come quickly and judge all things!

Building on this theme, using the recent news of the horrendous act of Pilate (entering the Temple?) slaying Galilean Jews who had come to Jerusalem to offer sacrifices, and using another well known fatally tragic incident (fall of the tower of Siloam), Jesus warns them of personal preparation for life's unexpected end rather than comparing themselves in judgment of others. Using the parable of the fig tree and the healing of the woman in the synagogue on the Sabbath, Jesus teaches the urgency of the moment in doing the right thing in the sight of God. The ruler of the synagogue who had challenged Him on this act is put to shame by Jesus' wisdom. The people greatly rejoice. He proceeds to teach on the kingdom and its nature using: (1) the parable of the mustard seed, and (2) the parable of the leaven. Journeying on toward Jerusalem, He continues His kingdom discourse in response to an inquiry of the academic rabbinical debate over the number that will inherit the kingdom. Approached and warned that Herod had been looking for Him ( 9:9), and would likely kill Him, Jesus speaks a message for him that no one, nor anything, will prevent His mission on Earth! In Perea, approaching Jerusalem, with the Cross looming on the near horizon, Jesus laments over the coming desolation of Jerusalem because of her rejection of the One who had come to save her.

Invited to a Sabbath meal in a chief Pharisee's home, with others watching (likely to entrap Him), Jesus heals a man with a water-related disease after testing their opinion of which is greater: the need of man or animal on the Sabbath. They dared not answer. (Similar occurrence: 13:15.) Observing how they were respectors of persons in their hospitality provisions for other invited guests, Jesus seizes the occasion to drive home the lesson against self-exaltation and favoritism. Probably attempting to defuse the now growing tense atmosphere of this previous exchange, another speaks to the blessedness of the elect chosen to participate in the coming messianic kingdom, meaning particularly themselves. Again using further parabolic teaching in relation to the Great Supper, Jesus shows the reverse order of whom they think will likely inherit the kingdom. Allowing entanglement in the affairs of this temporal life will greatly interfere with the call to participate in the eternal, putting one at great risk to be finally excluded altogether. Going out, and being followed again by 1000's, Jesus deliberately turns to check their reasons and depth of commitment using two parables: (1) the unsuccessful tower-builder, and (2) the king going to war. Thus, defining the cost of being His disciple, He illustrates: as it is with salt, one is successfully effective only if committed without self-reservation unto the end.

Criticized by the Pharisees and scribes for associating with publicans and other detestable types, Jesus continues using parables: (1) the lost sheep, (2) the lost coin, and (3) the prodigal son, to attempt to enlighten them of His purpose in coming to Earth. (Those who have a heart and ears to hear will be shown His meaning by the Father and receive Him as Lord, as at any previous opportunity. See Deu.29:3,4; Isa.6:9,10; Jer.5:21; Ez.12:2; Zech.7:9-13; Mt.11:15; 13:9; Mt.13:15,16,43; Mk.4:9,23; 7:16; 8:18; Lk.8:8; 14:35.)

Having exposed the Pharisees and scribes for who they really are -- ungrateful and unjust in the things of God given them for other men's redemption and everyone's rejoicing -- Jesus turns to His disciples to illustrate for their benefit and caution, using the parable of the unjust steward. A man is what he is, whether with little or much, and should be extremely careful not to let the riches of this world vie for his servitude. It is impossible to have two masters; God alone should be served! The Pharisees, naturally taking exception, are sternly reproved by Him, contrasting their estimation of value to God's. Self-righteous men will encumber themselves with the riches of this life, while those less fortunate will tend to be rich toward God, receiving their comfort and rewards in the life to come, and the unbelieving wealthy, their torment, as illustrated with the account of the rich man and the beggar Lazarus. (Nothing is written on the origin of this story, nor is He challenged by the Pharisees, that Jesus seems to report as fact, "a certain rich man," and identifying by name the beggar Lazarus. Could it be from His extensive knowledge of both worlds? It just seems to be accepted without thought, both then and now. Though not the same, it is interesting to note that A Lazarus did rise from the dead a short time later, and the very thing asked for by this rich man, provoked the opposite: a cry for his second death, as well as Jesus' own. Jn.12:10.)

Turning to His disciples, He warns them of the inevitability of obstacles placed in the path of repentant sinners coming to the kingdom. He warns them against being guilty of such themselves ("these little ones" referring to those of 15:1 as illustration, and the stumbling block of the Pharisee, 15:2). All men are sinners and are to be received and forgiven when repentant, no matter the number and manner of offenses. Evident now their lack of faith to do such, the disciples desire from Christ increased faith. He tells them to look within, discover what they already possess, and do those things beyond what is required (forgiveness by Mosaic law = seven times). They will be surprised at the results. Reward and praise comes to he who acts beyond his required scope of duty, performing extraordinary acts of forgiveness and kindness in His kingdom. Jesus continues to demonstrate this teaching in His encounter with the ten lepers en route to Jerusalem through Samaria. Although knowing only one will do his moral duty -- turning to give thanks before proceeding as instructed in ceremonial obligations -- He heals all ten (nine likely Jewish since one is identified a "stranger" and a "Samaritan"). Pressed by the Pharisees to identify the time of their expected Messianic kingdom, He clearly defines it as such that cannot be detected by physical measures. He warns His disciples of future false teachers, and He reveals to them that after His suffering and rejection by their generation there will be an interim when the world will forget Him, going about their daily lives as it was in Noah's and Lot's days. But they are to remember and know that He will return; and His return will be sudden and final with no prior warning. Not everyone will be taken; so live expectantly!

He continues His teaching on diligent discipleship with a parable of the unjust judge. Know this lesson well: A true disciple's daily diligence in maintenance of faith is definitively reflected in one's personal prayer life, as illustrated by the persistent woman! (One must see the connection between 7:22,24b and following; 8:1; and His summation in 8:8b! Compare this teaching to Jude, key vs.3,20. Too often in interpreting scripture we look too closely at the truths found in what appears as recorded isolated teachings, but fail to see the greater in the continuity of recorded discourse. Never forget: His recorded Word is neither accidental nor incidental!) Continuing, using the parable of the Pharisee and publican praying (reflecting the condition of each's faith), He now defines the nature and character of the distinctly different two's introduced in His teaching of 7:34-36 to show which will be left and which will be taken. Calling the little children to Himself, He demonstrates the very heart of the one to be taken is seen in that of a little child, and only these will enter His kingdom when He comes! So beware, and prepare! A certain young ruler steps forward to make a personal inquiry of Jesus' immediate judgment of his present position in relation to the coming kingdom. Though acknowledged to be a good man by Jesus Himself, he is unwilling to forsake his acquired wealth and current lifestyle to obtain the eternal. It is better to deny the things of this world that would prevent one from inheriting the riches to come than be temporally rich but eternally bankrupt. Burning curiosity overcomes Peter also to inquire, on behalf of the other disciples, of their own standing, reminding Him that they have forsaken all to follow Him. Leading His disciples on toward Jerusalem and His impending hour, Jesus gives them more specific details of what He is soon to encounter. They are blind to his sayings. Nearing Jericho, He is met by a blind man (Bartimaeus, Mk.10:36) with great faith and desire to see. Jesus heals him. A great crowd follows, praising God.

Jesus is entertained in the home of the chief tax-collector, Zacchaeus, after an unusual encounter with him on the way through Jericho. As usual, the skeptical Pharisees continue their fault-finding of Him. Zacchaeus, a rich man, is repentant of his past behavior and ill-gotten gain, forgiven by Jesus, and received into the kingdom. Because all the signs known by the people of how their Messiah would appear, and: (1) His recent teachings on the kingdom, (2) His demonstrations of power and associations, and (3) His impending entry into Jerusalem, the masses who were following Jesus now believed He was the One who was about to ascend the Davidic throne and establish His Earthly Messianic reign. Knowing this, and using the parable of the stewards with the pounds, Jesus instructs them in the proper attitude and condition of the heart towards the kingdom to be entitled to share in it when it comes. Reaching Bethany at Mt. Olivet, and after completed preparations, Jesus makes His much heralded Triumphal Entry into Jerusalem. The Pharisees who desire Jesus to rebuke the rejoicing crowd are themselves rebuked by Him. Again He laments over Jerusalem, foretelling its soon self-imposed doom. Entering the Temple, He cleanses it once again of the money changers and teaches daily in it. The Pharisees continue their conspiracy, but were themselves afraid because of Jesus' own proven sagacity, power, and popularity.

Questioned in the Temple by the chief priests and scribes concerning His source of authority, Jesus silences them with His question to them of the Baptist's reputation. Turning to the people, employing the parable of the wicked husbandmen and His question concerning the kingdom's chief cornerstone, He exposes the guilt of the Pharisees in their failure of positional duties, and reveals their future judgment. Although not completely understanding, but suspecting He was talking about them, the Pharisees continue their plot to take Him. Different groups are deceitfully sent to engage Him in debate. Unable to trap Him, each group is embarrassingly silenced with the wisdom of His words. (First the question of national duty, and second the question of the Sadducees concerning the resurrection. See Jesus' teaching on the new birth: John 3, key vs.6, as it relates to this teaching, key vs.20:34,36.) The scribes are mystified at Jesus' inquiry of how the Christ could be both son and Lord of David at the same time, if they say He is David's son, and David himself called Him Lord ( Ps.110:1). Here Jesus gives clear evidence of both His humanity and deity! Finished with them for now, He turns to His disciples in their midst and denounces these scribes for their rapacity.

Immediately after denouncing the scribes for their rapacious conduct in defrauding widows of their homes (a common practice of the Pharisee acquiring homes for themselves after inveigling donations to the Temple), a poor one is pointed out by Jesus at the Treasury giving her all in contrast to the rich. (A probable example, and may have prompted His statement of 20:47.) As Jesus and His disciples depart the Temple ( Mt.24:1; Mk.13:1), He responds to their voiced awe of its splendor by again foretelling its destruction. He gives them many signs and details of contemporary conditions, but not the exact date as they desire. They are warned against being deceived by the many false messiahs who will come, and the severe persecutions they will experience, but not to be dismayed, for they will endure. (In His words are separate time frames and events woven into one prophecy: (1) His death, (2) the judgment upon Israel and Jerusalem's destruction by other nations (fulfilled in A.D.70), and (3) His Second Coming and end-time events. While some are clear, others are indistinguishable in some places.) His return will be with great power and judgment, and His words are more absolute than anything known to man. Caution is given against regressing in conduct into an unexpectant mode of living, leading to one's gross shame when He appears; therefore, remain expectant and committed through a daily prayer life. He continues to teach daily in the Temple to many who come to hear. He retreats to Mt. Olivet in the evenings. (Whether outdoors on Mt. Olivet, or in Lazarus' home in Bethany, it is not known. If He lodged at Lazarus', He undoubtedly went away hungry. (Mt.21:18-19) Most unlikely! Better understood if outdoors. Quite possibly both over the course of the week since He was known to spend much time in prayer at night, especially in Gethsemane in the early mornings, Jn.18:2. Thus, likely hungering after prayer, with no time to return to Lazarus', He encountered the fig-tree going on to Jerusalem.)

Prior to observing the Passover, now under total sway of Satan, Judas delights the Pharisees by doing what they had been unable to accomplish heretofore: betray Jesus to them privately. The method of His capture now set, awaiting the appropriate place and time, Judas is found among the privileged twelve enjoying the last Passover in a pre-prepared place (possibly in the home of John Mark's mother) before Jesus death the next day. These are anxious moments for all: (1) Jesus' impending death, (2) Judas' contract with the Pharisees, and (3) the disciples vying for hopeful position in the coming kingdom. He enjoys His last meal with them, no more to be observed by Him until He returns again. Judas is exposed by Jesus, and he now hurriedly departs with place and time in mind for his returned betrayal. (They will be gone when he returns, but he will find them in the garden.) Jesus rebukes their strife of positioning for power, and reveals to them that Satan has been among them all along, desiring to sift them, for which He has held him at bay through His own prayers for them; however, Peter must know that he will himself deny Him soon. They are cautioned to the troublesome days ahead. Now in the garden, after being strengthened by an angel during His agonizing prayer, while his disciples sleep, He returns to them and is met by Judas and His enemies. After rebuking Peter for his rash violent act, He heals the high priest's servant's ear. Surrendering peacefully after rebuking them for their surreptitious method of arrest, He is taken to the high priest's house, accompanied by John and followed at a safe distance by Peter. In the courtyard during the night, Peter warms himself by the fire and is recognized at three separate confrontations. Upon his third denial of Jesus, their eyes meet as the prophetic cock crows. Instantly convicted, he departs bitterly weeping. After enduring an illegal night's inquisition and many personal indignities, Jesus is taken at daybreak before the convened (Sanhedrin) Council, where He is condemned for what they thought to be blasphemy, but in fact was true: HE IS THE SON OF GOD!

Now arraigned before Pilate, He is charged with treason; but after examination, Pilate seeks to release Him, having found no fault in Him. The Council members persist in their cry for His condemnation that they might execute Him, themselves having no power to pass such sentence. Hearing He was a Galilean, with Herod (ruler over Galilee) in the city, Pilate sends Jesus to him, desiring to be free from this matter. After hearing of His fame (9:9) and having sought to see Jesus since John the Baptist's death, Herod releases Him following a mock coronation and being disappointed with Jesus' silence before Him. (He was hoping for private amusement.) Previous enmity between Pilate and Herod is resolved, and Jesus is returned to Pilate, who again seeks to have Him released through an annual holiday custom. Instead, the mob cries for His crucifixion and the release of the convicted murderer Barabbas. After a third unsuccessful attempt at release, Pilate acquiesces, and Jesus is led away; a pilgrim to the Passover, Simon of Cyrene, is compelled to carry His cross. In the city streets en route to Golgotha, Jesus directs the mourning women's tears to themselves for what will soon come upon them. Now crucified between two malefactors, Jesus utters His first of seven recorded sayings upon the cross. Many mock Him, including at first both men at His side, but later one repents and is the first welcomed into Paradise with Jesus. A superscription, intended to reveal one's crime, is placed over His head, written in all three common languages that all passing by might know: THIS IS THE KING OF THE JEWS. The sun is eclipsed between the sixth and ninth hour, the Temple veil torn, and Jesus utters His seventh and final saying, Himself releasing His own spirit unto the Father. An attending centurion publicly observes the righteousness of Jesus while all look on. His body is requested of Pilate by Joseph of Arimathaea (a righteous man who looked for the coming kingdom, a secret disciple, and likely a member of the Sanhedrin who condemned Jesus, himself not participating, Mk.15:43; Mt.27:57; Lk.23:51), and with a peer's assistance, Nicodemus (Jn.19:38-39), is buried in Joseph's own new tomb (Mt.27:60). After observing where and how He is laid, the women make preparations before the intervening Sabbath to anoint His body once it is passed.

Several women (three identified) attend Jesus' tomb early Sunday morning for the purpose of anointing His body (the Sabbath having prevented them previously); they find it empty. A declaration of His resurrection by two angels in a heavenly encounter. Returning to the city with the good news, their report is not believed, and Peter (and John, Jn.20:3), seeing for themselves, are left wondering. That same day Jesus appears to two of His followers returning to Emmaus, but they fail to recognize Him as He walks with them, teaching them from the scripture. Due to the late hour, He is invited into their home and finally recognized at His familiar breaking of bread. Instantly He vanishes. Without hesitation, they return to Jerusalem with the good news, finding that He has already been there and appeared to Peter. While sharing their story, with emotions charged, He instantly appears among them, calming them after an explosion of their emotions, and demonstrating with valid proof: IT IS HIM! (He offers His resurrected body for touch and consumes food in their presence.) Beginning with Moses, He opens their understanding of scripture in what they failed to see while with Him. He clearly shows them what His mission to Earth was truly about. They were witnesses of this and must themselves continue. Beginning at Jerusalem, they are to preach to all the nations after receiving power to do so promised by His Father. Having been: (1) chosen by Him, (2) shared in and witnessed His ministry, (3) personally seen Him and believe in His resurrection, (4) and now thoroughly understanding the scripture's witness of Him, they are fully prepared to be commissioned into His work after His departure. Waiting in Jerusalem for His promised power will be their first test of obedience. (The results of their success will turn their world upside down, completely changing the course of human history. This cannot be ignored, not in their day, nor in modern times with the many pseudo-gods and religions whose offerings to man are vain and without credible foundation.) His departure is now possible, and after blessing them, He is received up from their sight into heaven in a private scene on Mt. Olivet. (And as sure as the evidence that He was once here, His words and acts truthful and validated, His promise to return can be believed as well! This, no other god or religion can offer! All false gods will be shamefully exposed, and every knee will bow, as He at last proves Himself in judgment of His worlds. Faith to believe for rescue will no longer be possible, as He will clearly be seen by all when demonstrating His awesome power.)