The third Gospel has been attributed to the pen of Luke, "the beloved physician" (Col. 4:14). Of all the writers of the entire Bible, he was probably the only one who was a Gentile. How do we know this? In listing his companions who were Jewish, "of the circumcision," Paul excluded Luke (Col. 4:11, 14). There is also a subtle hint of his Gentile background in his description of Judas’ death and the subsequent purchase of a burial plot: "And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood" (Acts 1:19). Since the life history of Luke is directly involved in the problem of the authorship of Luke and Acts, the expression "in their proper tongue" takes on special significance. If Luke had been Jewish, he would have written "in our tongue"; the usage of "their" argues for a Gentile ancestry.

Several early Church Fathers, including Irenaeus, Tertullian, and Clement of Alexandria, ascribed the book to Luke. However, the real identity of the author can only be known through a thorough investigation of the content of Luke and Acts. Both of the books were written to the same person, Theophilus (Luke 1:3; Acts 1:1) and by the same writer (note the phrase: "The former treatise have I made," Acts 1:1). Actually, in order to determine the authorship of Luke, one must first solve the problem of the authorship of Acts. This can be done by a close observation of those passages where the author includes himself in the events by the use of the first person plural pronouns "we" and "us" (Acts 16:10–17; 20:5–28:31). The other narrative sections of Acts use the terms "they" and "them," showing that the author was not involved in those events. What then can be learned about the life of Luke from these two books? In the Gospel prologue Luke indicates that he had not been an eyewitness of the earthly ministry of Jesus Christ (1:2). A sixth-century manuscript, Codex Bezae (D), has an interesting reading in Acts 11:28:

Although this passage is not regarded to be genuine, it does reveal an early tradition that the author of Acts was a member of the church at Antioch in Syria where Paul and Barnabas labored (note the use of "we"). The first authentic "we" passage occurs within Paul’s second missionary journey. After Paul had received the Macedonian vision at Troas, a city on the northwestern tip of modern Turkey, the text states: "… immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them" (Acts 16:10). Luke, the narrator, apparently joined the missionary team of Paul, Silas, and Timothy at Troas and journeyed with them to the European city of Philippi. When Paul and Silas were imprisoned later, they were charged with the crime of "being Jews" (16:20). Timothy and Luke were not jailed probably because they were Gentiles (the former was definitely half-Gentile; Acts 16:1). When the missionary team left for Thessalonica (16:40–17:1), Luke remained in Philippi, possibly to practice medicine or to oversee the young church (or both). At the conclusion of his third journey, Paul again traveled into Macedonia where Luke joined him once more at Philippi (20:1, 5–6). From this point on, Luke is the constant companion of Paul, possibly to minister to Paul’s physical needs. He went with Paul from Philippi to Troas, Miletus, Tyre, Caesarea, and Jerusalem where Paul was arrested (20:6–21:17). When Paul was taken by the Romans from Jerusalem to Caesarea where he was imprisoned for two years, Luke went also. Luke was with Paul during the troubled voyage from Caesarea to Puteoli in Italy (27:1–28:13). Both the Acts narrative and the Epistles written by Paul during his two years of imprisonment at Rome reveal that Luke was there also (Acts 28:14–31; Col. 4:14; Philem. v. 24). It is generally agreed that Paul was released from this first Roman internment; however, Paul was later arrested and brought to a Roman jail for the second time. Since Luke was again with Paul during this second Roman imprisonment (2 Tim. 4:11), it is safe to conclude that he also traveled with Paul during the interval between the two Roman imprisonments. Tradition is divided over the nature of Luke’s death; some state that he died as a martyr, whereas others claim a natural death for him.

To establish that Luke was the real author of the "we" sections in Acts, the process of elimination must be followed. From an examination of the Epistles written during Paul’s first imprisonment at Rome, these people were with him there: Aristarchus, Demas, Epaphras, Epaphroditus, Jesus called Justus, Luke, Mark, Onesimus, and Tychicus (Eph. 6:21; Phil. 2:25; Col. 4:7–14; Philem. vv. 10, 23–24). Since the author of Acts went with Paul to Rome, Epaphras and Epaphroditus would be ruled out because they arrived later (Phil. 4:18; Col. 4:12). Aristarchus (19:29), Mark (12:25), Timothy (16:1), and Tychicus (20:4) are eliminated because they are all mentioned in the third person in Acts. Onesimus, a converted runaway slave, came to Paul later and would be an unlikely candidate for authorship. Since Demas later deserted Paul (2 Tim. 4:10), it is very doubtful that he would have composed these two books. Only Luke and Jesus called Justus remain as distinct possibilities. Since no early tradition ascribed the book to Justus and since it is known that Luke was later with Paul (2 Tim. 4:11), it seems best to ascribe the third Gospel and Acts to Luke. Both of the books reveal the literary ability of an educated person such as a doctor. In fact, some see in Luke’s account of the healing of the woman with an issue of blood the approach of a physician guarding the integrity of his professional peers (Mark 5:25–26; cf. Luke 8:43).

Origen regarded "the brother, whose praise is in the gospel throughout all the churches" (2 Cor. 8:18) as a reference to Luke. Whether this is so is debatable, but Luke was beloved, both by Paul and by the Pauline constituency. Such a close friend and associate of the outstanding apostle would have been in an advantageous position to produce both the Gospel and the early history of the church with special emphasis placed upon the ministry of Paul. The early church would also have accepted the inspired, authoritative books from his hand because of the Pauline stamp of approval upon Luke’s life and ministry.

The Gospel was obviously written before the second volume of the Lukan set. Since the chronicle of Paul’s activities ends with his two-year imprisonment in Rome, it seems logical to conclude that Acts was completed by Luke at the end of that period, about a.d. 60. Any date shortly before 60 would therefore be satisfactory. Since Luke researched his Gospel and dealt with primary sources (Luke 1:1–4), it would appear that his best time to have done so would have been during Paul’s two-year imprisonment at Caesarea (a.d. 56–58). Certainly if he did not write the Gospel at this time, he gathered the data for the composition which would have taken place during the voyage to Rome (Acts 27) or in the early months of Paul’s first Roman imprisonment.

The original design of the Gospel was to establish an individual, Theophilus, in the Christian faith. Luke’s purpose was put in these words: "That thou mightest know the certainty of those things, wherein thou hast been instructed" (1:4). The thrust of the book, therefore, was the edification of one who had already been saved, not for the evangelization of a lost sinner. Since his conversion, Theophilus had received oral instruction; now Luke wanted to put into his hands an inspired, authoritative account of the life and ministry of Jesus Christ.

Since "Theophilus" means "loved by God" or a "lover of God," some feel that Luke was writing to an unidentified person under that spiritual, symbolic name. Some have suggested that Paul was even this mystery person, but why would Luke be writing to Paul to give the latter certainty? Since every believer has been loved by God and in turn should be a lover of God, there may be the remote possibility that Luke was writing to a general audience of Christians under that unique title. However, it seems best to regard Theophilus as a real person with that name. Certainly all new converts can profit from the reading of this book.

Just as Matthew presented Christ as the King of the Jews and Mark represented Him as the Servant of Jehovah, it would appear that as a physician, Luke is interested in demonstrating that Christ was the perfect man, the Son of Man. Luke does not minimize His deity or redemptive sufferings; rather, he focuses attention on the complete humanity of Jesus. He was the Son of Adam as well as the Son of God. A proper evaluation of the person of Jesus Christ must include both natures, divine and human.

Of the three synoptic writers, Luke has the most distinctive material. Over 50 percent of the content is found exclusively in this book whereas Matthew has about 40 percent exclusive material and Mark only 10 percent. In relationship to content, it should also be noted that in sheer length of reading material, Luke has written more (Luke-Acts) than any other New Testament writer, including Paul.

He has gained a reputation as an able historian through exactness. Note his procedure of exact dating (1:5; 2:1–2). Note also the exactness of political and geographical data as in the description of the beginning of John’s ministry:

This thorough investigation fulfilled his purpose of providing Theophilus with historical certainty.

As a physician, he would have naturally been interested in the miraculous births of John and Jesus. For that reason, he describes at great length the angelic announcements of those births to Zacharias and to Mary respectively (1:5–38). He also vividly depicts the births of both children with their attending circumstances (1:57–2:39). Only Luke includes these events, along with the visit of Mary to Elizabeth during the latter’s pregnancy (1:39–56), the announcement of Christ’s birth by the angels to the shepherds and the latters’ worship of the child in the manger (2:8–20), the circumcision of the infant Jesus (2:21–24), the recognition of the infant Messiah by Simeon in the temple (2:25–35), and the thanksgiving of the aged prophetess Anna (2:36–38). In describing the dialogue between the twelve-year-old Jesus and the religious elders (2:41–52) Luke is the only Gospel writer to isolate any event from those thirty years between Christ’s birth and His baptism. His interest in the human development of Jesus is aptly summarized: "And Jesus increased in wisdom and stature, and in favour with God and man" (2:52).

Some of the famous liturgical hymns of the church are based upon five unique songs or poems of praise contained only in Luke’s opening chapters: the song of Elizabeth voiced by her when her infant jumped within her womb at the coming of Mary (1:39–45); the Magnificat or Mary’s response to the song of Elizabeth (1:46–55); the Benedictus or the song of Zacharias praising God at the birth of John for the fulfillment of His covenants (1:67–79); the Gloria in Excelsis or the song of the angels rejoicing over the birth of Jesus (2:13–14); and the Nunc Dimittis or the praise of Simeon upon seeing the Messiah (2:28–32).

Luke stresses people. Special attention is given to names not found in the other Gospels: Zacharias, Elizabeth, Simeon, Anna, Zacchaeus, and Cleopas. The life-styles of people can be seen in the characters of Jesus’ parables mentioned only here: the neighborly, involved Samaritan (10:30–37), the prodigal son and the self-righteous son (15:11–32), the clever steward (16:1–13), and the proud Pharisee and the skid row sinner (18:9–14).

The understanding relationship between physicians and women is well established. In his Gospel Luke elevates the role of the woman. He referred to women forty-three times, whereas they are mentioned only forty-nine times in Matthew and Mark combined. The birth of Jesus is analyzed from Mary’s viewpoint while Matthew viewed it from Joseph’s perspective. The early years also include references to Elizabeth and Anna (1:5–57; 2:36–38). Here are some other accounts that reveal the prominence of women: the healing of Peter’s mother-in-law (4:38–39); the raising of the widow’s son at Nain (7:11–18); the forgiveness of the sinful woman who washed His feet with tears (7:36–50); the naming of the women who supported financially the apostles and Jesus (8:1–3); the healing of the woman with the issue of blood and the raising of Jairus’ daughter (8:40–56); the hospitality of Mary and Martha (10:38–42); the healing of a crippled woman (13:10–13); the search of the woman for her lost coin (15:8–10); the warning of Lot’s wife (17:32); the two mites of the widow (21:1–4); the lament of the daughters of Jerusalem as He walked to Golgotha (23:27–31); the presence of the women at the cross (23:49) and at the burial of Jesus (23:55–56); and the resurrection reports to the women (24:1–12). The charge of male chauvinism certainly cannot be brought against Jesus or Luke.

Luke also emphasizes the prayer life of Jesus as a mark of His humanity. The Holy Spirit descended upon Jesus after His baptism while He was praying (3:21). After preaching and healing, He often went into solitary places to pray (5:16). Before He selected the twelve apostles, He spent all night in prayer (6:12–13). He prayed while in the presence of His disciples before asking them about His identity (9:18). His transfiguration occurred while He was praying (9:29). When the seventy returned from their preaching mission, He prayed and thanked the Father for spiritual illumination (10:21). His prayer life stimulated the disciples to ask for instructions in prayer (11:1). After informing Peter that Satan wanted to test him, Jesus encouraged Peter by stating that He had already prayed for the stability of his faith (22:31–32). He prayed three times in Gethsemane in anticipation of the cross experience (22:39–46). Two of the utterances on the cross were addressed to the Father in prayer (23:34, 46). In addition, Jesus gave the disciples the principles behind a model prayer (11:1–4), taught them a parable about importunity in prayer (11:5–13), and instructed them to pray always (18:1–8).

The empowering ministry of the Holy Spirit in the lives of individuals is noted throughout the book. Mary was overshadowed by the Spirit to conceive (1:35). Elizabeth (1:41), Zacharias (1:67), and Simeon (2:25) were filled with the Spirit in order to prophesy. John the Baptist was providentially prepared for his task as the messianic forerunner by the Spirit (1:15). The Spirit came upon Jesus at the baptism (3:22), led Christ into the wilderness to be tempted by Satan (4:1), and empowered Jesus for His preaching and healing ministries (4:18–19). After His resurrection, Jesus predicted that the apostles would carry out the Great Commission in the power of the Spirit (24:49). Luke’s second book, The Acts, is a vivid chronicle of this accomplishment.

A unique section of parables (9:51–18:14) shows that Luke must have been infatuated with them. In fact, of the twenty-two parables in the book, the following seventeen are found only in this Gospel: the two debtors (7:41–43), the good Samaritan (10:25–37), the friend asking for bread at midnight (11:5–8), the rich fool and his barns (12:16–21), the watchful servants (12:35–48), the barren fig tree (13:6–9), the chief seats at the wedding feast (14:7–11), the great supper and the excuses for not attending (14:15–24), the builder who did not finish (14:28–30), the king who sought counsel (14:31–32), the lost coin (15:8–10), the prodigal son (15:11–32), the clever steward (16:1–13), the unprofitable servants (17:7–10), the widow and the judge (18:1–8), the Pharisee and the publican (18:9–14), and the servants and the pounds (19:11–27).

Of the twenty miracles recorded in this book, six are peculiar to Luke: the catch of fish (5:1–11), the raising of the widow’s son at Nain (7:11–18), the healing of the woman with an eighteen-year-old spirit of infirmity (13:10–17), the healing of a man who had dropsy (14:1–6), the cleansing of the ten lepers (17:11–19), and the restoration of Malchus’ ear cut off by Peter (22:50–51).

In his prologue (1:1–4), Luke indicated that many writers had written on certain aspects of Christ’s earthly life before. This could possibly include the Gospels of Matthew and Mark, but he is referring probably to short narratives or gospelettes that were in circulation among the early Christians before any inspired Gospel was produced. Luke identified these writers as eyewitnesses of Christ’s life and as ministers of the word, but he did not name them or call them apostles.

Although the Scriptures are God-breathed (2 Tim. 3:16), the human concern and desire to write can be seen in his words: "It seemed good to me also … to write unto thee" (1:3). This desire came out of a sense of competence. He believed that he had "perfect understanding of all things from the very first." This means that he had checked out all of his recorded events in advance. He had sifted through the gospelettes, talked with eyewitnesses, traced down rumors, and separated fact from fiction.

Some have discounted Luke’s laborious research by translating the Greek word anothen "from above" rather than "from the very first." This would mean that Luke’s material was given to him by direct revelation or at least confirmed directly by God. It is true that anothen is so translated and understood in other passages (John 3:3, 31; 19:11; James 1:17; 3:15, 17). However, Luke used the word with the meaning "from the beginning" in a quotation of Paul’s speech before Herod Agrippa II (Acts 26:5). It seems best to consider this a reference to Luke’s knowledge of primary sources or to his plan to deal with matters about Jesus’ birth and childhood (1:5–2:52).

The possible sources of Luke’s research are multiple. It is conceivable that Luke could have talked with Mary, the mother of Jesus. Those things which she kept and pondered in her heart (1:29; 2:19, 33, 51) are here revealed. Since Luke and Mark were together in Rome (Col. 4:10, 14), Luke could have received some information from Mark especially if the Gospel was written in the early months of Paul’s Roman imprisonment. Since the Gospels of Matthew and Mark were probably written before, Luke could have read them and incorporated some of their material into his Gospel. The many gospel narratives in circulation were known by him. He could have talked personally with some of the original seventy disciples (10:1), with some of the apostles in Jerusalem at the time he traveled with Paul and later during Paul’s Caesarean imprisonment, with the certain women mentioned by him (8:2–3), and with Mnason, an old disciple (Acts 21:16).

Luke’s method of research was probably typical of the other synoptic writers. All had general material at their disposal and had access to personal eyewitnesses. From this vast reservoir of content, they selected, arranged, and recorded the events for thematic effect under the superintendence of the Holy Spirit.

Prologue (1:1–4)

(As with Mark, check with Matthew for further exposition of parallel accounts.)

Four hundred years of heavenly silence were broken when an angel, Gabriel, appeared and spoke to Zacharias announcing the birth and destiny of John, the forerunner of Christ (cf. Mal. 4:5). Zacharias’ response of unbelief resulted in a divinely caused temporary dumbness. His wife later conceived as the angel predicted. In the sixth month of Elizabeth’s pregnancy, the same angel informed Mary that she would be the mother of the Messiah, divinely conceived within her womb by the power of the Holy Spirit. In Him would be fulfilled the throne, house, and kingdom promises of the Davidic Covenant (2 Sam. 7:11–16). When Mary visited Elizabeth, the fetus of John leaped within the latter’s womb. Elizabeth, then filled with the Spirit, gave the first prophetic utterance since Malachi. She acknowledged Mary as one who had been blessed by God and as the human mother of her divine-human Messiah (meaning of "Lord"). In her response Mary recognized her sinfulness and praised God for being faithful to the promises of the Abrahamic Covenant. When John was born, Zacharias was released from his dumbness and blessed God for His fulfillment of the Davidic and Abrahamic covenants.

The decree of Augustus ordered that all Roman subjects place their names on a census roll for the purpose of future taxation. The inconvenience of going to Bethlehem, the tribal center of Judah, was compounded by Mary’s advanced pregnancy and imminent delivery. Since the inn was full of travelers, Joseph and Mary had to find crude accommodations in the animal shelter. The shepherds were the first to be informed of the birth of the Christ child and to see Him. The child was circumcised and named at the age of eight days; forty days after His birth, He was presented to the Lord and the offering, designated for the poor, was given for the ceremonial purification of Mary (cf. Lev. 12). At this time Simeon recognized the messianic deity of Jesus and announced to Mary her future grief over the coming sufferings of Christ. Anna also discerned the redemptive nature of His person. The next twelve years of Jesus’ life were spent in Nazareth where He developed spiritually, mentally, physically, and socially. At the age of twelve, Jesus went with his parents to the temple in Jerusalem for the Passover feast. At that time He revealed His divine-human character by His intelligence (asking and answering questions) and by His messianic consciousness: "Wist ye not that I must be about my Father’s business?" (2:49). Jesus knew then that God was His real father, not Joseph. The next eighteen years were spent in a quiet development of His perfect humanity.

John’s ministry was that of spiritual preparation. He demanded evidence of repentance which would secure remission of sins before he would baptize anyone. He showed no partiality, either to the Pharisees, the general populace, the publicans, the soldiers, or even Herod. His attack upon Herod’s immorality and sinfulness caused his imprisonment. The baptism of Jesus marked His official identification as the Son of God. The genealogy demonstrated that He was also the Son of Man through Mary’s ancestry. The temptation proved that as man Jesus could be tempted but as God He could not respond. His sinlessness is directly involved in the union of the two natures within the single person of Christ.

In the synagogue at Nazareth, Jesus claimed to be the predicted Messiah (cf. Isa. 61:1–2). His countrymen rejected His assertion and tried to kill Him when He pointed out that God had in the past blessed Gentiles because of Jewish disobedience. Their repudiation was totally unjustified because the authority of His person and the truthfulness of His words could be seen in the miracles which He performed: casting out demons, healing Peter’s mother-in-law of a great fever, causing the unusual catch of fish, cleansing a leper, and healing a palsied man.

Christ justified His call of Levi and His association with sinners by manifesting His concern for the spiritually sick and sinful. He defended His disciples against Pharisaical criticism by explaining the real purpose of the Sabbath. His healing of the man with the withered hand on the Sabbath provoked the ire of the religious establishment, but doing good and saving lives were always permitted on that day by God.

The choosing of the twelve apostles was followed by an address in which Christ outlined the spiritual qualities that should mark the subjects of His kingdom. The healing of the centurion’s servant and the raising of the widow’s son demonstrated His authority over life and death, a prerogative of God only. He could heal whether absent or present; His word had equal power in both cases. The doubt of John was erased by the continued demonstration of Christ’s miraculous credentials.

The religious leaders rejected the common ministries of John and Jesus and criticized those who accepted them. Jesus defended the loving actions of the immoral woman who washed His feet by the parable of the two debtors. Her great love matched the great forgiveness of her great sins; since the religious leaders did not think they had any sin, they naturally did not love. The parable of the sower revealed that Christ did not expect to have unanimous acceptance of His ministry. Spiritual relationships are based on doing God’s word, not just hearing it.

The miracles of calming the storm, casting out the demons within the insane Gadarene, healing the woman with an issue of blood, and raising Jairus’ daughter were designed to meet human needs, to establish the disciples in their conviction that Jesus was the Messiah, and to prepare them for their first preaching and healing mission. The feeding of the five thousand served to remind them that the joy of success in service should not replace one’s obligation to serve the needs of others. Genuine discipleship must always be based upon the death of selfish ambitions, patterned after the death and resurrection of Christ. The Transfiguration demonstrated the necessity of Christ’s death (an event criticized by the disciples), manifested His deity, and pledged the establishment of His kingdom.

The journey to Jerusalem to die had now begun (9:51; 18:31; 19:11, 28). On the way Jesus took time to instruct His disciples and to warn them against His opponents. The cry of the apostles for vengeance over the Samaritan disrespect was offset by His concern to save men, not to destroy them. He warned that the life of discipleship was not easy. Financial security, spiritual insensitivity, and improper priorities detract from genuine commitment. He cautioned the seventy about the unbelief of the cities.

The parable of the good Samaritan was given in answer to the lawyer’s question: "And who is my neighbour?" (10:29). The neighbor was the Samaritan who showed mercy. Christ was "the Samaritan," the rejected one, who was showing mercy to the spiritual and physical needs of men whereas the religious leaders were totally indifferent. Eternal life (10:25–28), therefore, comes from loving Christ for rescuing man from his spiritual dilemma. The incident in the home of Mary and Martha showed that fellowship with Christ and receiving spiritual food from Him are better than mere service for Him. The famous Lord’s Prayer is a prayer that Jesus taught His disciples to pray ("When ye pray, say"). The essence of the prayer, not the mere repetition of the words, was the real value of the model prayer. Such prayer should also involve persistence or importunity. Although Jesus instructed His own to ask the Father for the Holy Spirit (11:13), there is no indication that they ever did; later, He would ask in their behalf (John 14:16).

Now that Christ was in Jerusalem, His authority to teach and to cleanse the temple was directly questioned. Jesus claimed to have the same authority as that behind the ministry of John the Baptist. Since the multitudes regarded John to be a holy prophet and martyr, the priests were trapped with their own question. In the parable of the vineyard, Christ identified the religious leaders as the husbandmen in charge of the vineyard (Israel) who rejected and beat the servants (Old Testament prophets and John) and who even killed the son (Christ) to gain what really belonged to the father and to the son. He then warned that the judgment of the father (God) would fall upon the husbandmen. This was no doubt a reference to their conspiracy to destroy Christ. In the questions about taxes and the resurrection, the leaders were trying to get Christ to say something that would get Him in trouble with the civil authorities; however, He superbly answered them to their consternation. He then expounded a Davidic Psalm (Ps. 110) to show that the Messiah had to be both human and divine, a claim which Jesus made for Himself and which they rejected as blasphemy. His praise of the widow’s giving showed that God is interested in the qualitative value of gifts, not the quantitative.

Jesus then announced that the temple would be completely devastated. The disciples then asked these prophetic questions: "Master, but when shall these things be? and what sign will there be when these things shall come to pass?" (21:7). In the Olivet Discourse, Jesus then outlined the signs that would precede His second advent to the earth: false messiahs, wars, earthquakes, famines, pestilences, persecution, siege of Jerusalem, flight of Jews, and astronomical phenomena. The parable of the fig tree showed that although the exact hour of His coming is unknown, the season can be discerned by sensitive, spiritual people. He also warned against indifference and secularism on the part of those who should be watching.

Luke then recorded in rapid succession the events that led up to the crucifixion. Judas, having become Satan-possessed, agreed to inform the priests about the time and place that Jesus could be seized secretly. In order not to be disturbed by the multitudes or the priests, Jesus arranged to eat the Passover feast with His disciples in a predetermined, prepared room, totally unknown to the disciples. The sign to Peter and John who were directed to prepare the meal in advance was to be a man bearing a water pitcher (normally a job for a woman) whom they were to follow. In the privacy of the room, Christ then ate the Passover feast with His own and subsequently instituted the memorial ordinance of the Lord’s Supper. His announcement that a traitor was in their midst created confusion. No one knew of whom He spoke. In fact, they even debated among themselves as to which of them was the greatest of the Twelve. Christ rebuked them by stating that spiritual greatness can be seen in humble service to others, not in selfish praise of oneself. However, He assured them that they would all (Judas excluded) share in His fellowship and future rule. When Jesus informed Peter of Satan’s request to test the apostle, Peter boasted of his allegiance; Christ then predicted his triple denial.

The group left the upper room and went to the Garden of Gethsemane where Jesus prayed and struggled with the complexities of His coming death. After His prayer period was over, Jesus was then seized by the soldiers who had been brought by Judas. While Jesus was being interrogated in the high priest’s house, Peter denied Christ three times outside in the hall. After the questioning, Jesus was cruelly treated before He was taken to a "trial" before the entire Sanhedrin about 6 a.m. Here He was charged with blasphemy. However, when He was taken before Pilate, He was accused of two civil crimes: failure to pay taxes and treason in claiming to be a king. Pilate saw no political threat in Christ and sent Him away to Herod Antipas when he knew that Christ was from Galilee, the geographical jurisdiction of Herod. In deference to the murder of John, Christ remained silent before Herod whose soldiers mocked Him and sent Him back to Pilate who again testified to Jesus’ civil innocence. However, under pressure from the Jewish leaders, he delivered Christ to be crucified.

While hanging on the cross, Jesus continued to be mocked by the people, the rulers, the soldiers, and the thieves. One of the thieves, repenting of his mockery, expressed faith in the messiahship of Jesus. Christ’s death at 3 p.m. was preceded by three hours of darkness and the ripping of the temple veil. The body of Jesus was then removed by Joseph of Arimathaea, prepared for burial, and placed within the latter’s tomb.

When the women came to the tomb early Sunday morning, they found that the stone had been rolled away and that the body of Jesus was gone. After they were informed by two angels that Christ had been resurrected, they returned to the city and told the eleven apostles about their experience. Since the apostles doubted the report, Peter went to the tomb himself, saw the empty burial clothes, and wondered about what was happening. That evening Jesus appeared to two disciples on the road to Emmaus and showed to them out of the Old Testament the necessity of His death and resurrection. These two then returned to Jerusalem and informed the apostles that they had seen Christ. The group that was with the eleven then reported that Christ had even been seen by Peter. At that instant Christ appeared in their midst and demonstrated that He had a real, material body (flesh and bones). They saw Him, heard Him, touched Him, and even saw Him eat. Christ then showed this group the necessity of His death and resurrection in fulfillment of prophetic Scripture. He commanded them to preach the gospel of repentance and remission of sins through His name to all the nations; however, He further instructed them that they should not begin until the descent of the Holy Spirit had occurred. Later they watched His ascension into heaven and returned to Jerusalem to await the coming of the Spirit.