| Events in the |
| Life of Jesus according to thecanonical gospels |
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Thelife of Jesus is primarily outlined in the fourcanonical gospels, which includes hisgenealogy andnativity,public ministry,passion, prophecy,resurrection andascension.[2][3] Other parts of theNew Testament — such as thePauline epistles which were likely written within 20 to 30 years of each other,[4] and which include references to key episodes in the life ofJesus, such as theLast Supper,[2][3][5] and theActs of the Apostles (1:1–11), which includes more references to theAscension episode than thecanonical gospels[6][7] also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that make reference to certain events in the life of Jesus, such asJosephus on Jesus andTacitus on Christ.
In the gospels, the ministry of Jesus starts withhis Baptism byJohn the Baptist. Jesus came to theJordan River where he was baptized by John the Baptist, after which hefasted for forty days and nights in the Judaean Desert. This early period also includes the first miracle of Jesus in theMarriage at Cana.
The principal locations for the ministry of Jesus wereGalilee andJudea, with some activities also taking place in nearby areas such asPerea andSamaria. Jesus' activities in Galilee include a number of miracles and teachings.
Thegenealogy andNativity of Jesus are described in two of the fourcanonical gospels: theGospel of Matthew and theGospel of Luke.[8] While Luke traces the genealogy upwards towardsAdam andGod, Matthew traces it downwards towards Jesus.[9] Both gospels state that Jesus was begotten not byJoseph, butconceived miraculously in the womb ofMary, mother of Jesus by theHoly Spirit.[10] Both accounts trace Joseph back toKing David and from there toAbraham. These lists are identical between Abraham and David (except for one name), but they differ almost completely between David and Joseph.[11][12] Matthew gives Jacob as Joseph's father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature.[13][14][15] Much of modern scholarship interprets them as literary inventions.[16]
The Luke and Matthew accounts of the birth of Jesus have a number of points in common; both have Jesus being born inBethlehem, inJudea, to a virgin mother. In the Luke account Joseph and Mary travel from their home inNazareth for thecensus to Bethlehem, where Jesus is born and laid in amanger.[17]Angels proclaim him a savior for all people, and shepherds come to adore him; the family then returns to Nazareth. In Matthew,The Magi follow astar to Bethlehem, where the family are staying, to bring gifts to Jesus, born theKing of the Jews.King Herod massacres all males under two years old in Bethlehem in order to kill Jesus, but Jesus's family flees toEgypt and later settles in Nazareth. Over the centuries, biblical scholars have attempted to reconcile these differences,[18] while modern scholarship mostly views them as legendary,[19][20][21][22][23] though conservative scholars maintain historicity.[24][25][26][27] Generally, they consider the issue of historicity as secondary, given that gospels were primarily written as theological documents rather than chronological timelines.[28][29][30][31]
The five major milestones in the New Testament narrative of the life of Jesus are hisBaptism,Transfiguration,Crucifixion,Resurrection andAscension.[32][33][34]
In the gospels, theministry of Jesus starts withhis Baptism byJohn the Baptist, when he is about thirty years old. Jesus then begins preaching inGalilee and gathersdisciples.[35][36] After theproclamation of Jesus as Christ, three of the disciples (Peter,James, andJohn) witness hisTransfiguration.[37][38] After thedeath of John the Baptist and the Transfiguration, Jesus starts his final journey toJerusalem, havingpredicted his own death there.[39] Jesus makes atriumphal entry into Jerusalem, and there friction with thePharisees increases and one of his disciplesagrees to betray him forthirty pieces of silver.[40][41][42]
In thegospels, theministry of Jesus begins withhis baptism in the countryside ofRoman Judea andTransjordan, near theriver Jordan, and ends inJerusalem, following theLast Supper with his disciples.[36] TheGospel of Luke (3:23) states that Jesus was "about 30 years of age" at the start of his ministry.[43][44] Achronology of Jesus typically has the date of the start of his ministry estimated at 27–29 and the end in the range 30–36.[43][44][45][46]
Jesus's earlyGalilean ministry begins after his baptism when hereturns to Galilee from his time in theJudaean Desert.[47] In this early period he preaches around Galilee and recruitshis first disciples who begin to travel with him and eventually form the core of theearly Church,[35][36] as it is believed that theApostles dispersed fromJerusalem to found theApostolic Sees. TheMajor Galilean ministry which begins inMatthew 8 includes thecommissioning of the Twelve Apostles, and covers most of the ministry of Jesus in Galilee.[48][49] TheFinal Galilean ministry begins after thedeath of John the Baptist as Jesus prepares to go to Jerusalem.[50][51]
In his laterJudean ministry Jesus starts his final journey to Jerusalem through Judea.[37][38][52][53] As Jesus travels towards Jerusalem, in the laterPerean ministry, about one third the way down from theSea of Galilee (actually a fresh water lake) along the River Jordan, he returns to the area where he was baptized.[54][55][56] The final ministry in Jerusalem is sometimes called thePassion Week and begins with Jesus'triumphal entry into Jerusalem.[57] The gospels provide more details about the final ministry than the other periods, devoting about one third of their text to thelast week of the life of Jesus in Jerusalem.[58] In the gospel accounts, towards the end of the final week in Jerusalem, Jesus has theLast Supper with his disciples, and the next day isbetrayed,arrested andtried.[59] The trial ends inhis crucifixion and death. Three days after his burial,he is resurrected and appears to his disciples and a multitude of his followers (numbering around 500 in total) over a 40-day period (1 Corinthians 15 NIV)[60] after which heascends to Heaven.[6][7]
In the New Testament accounts, the principal locations for theministry of Jesus wereGalilee andJudea, with activities also taking place in surrounding areas such asPerea andSamaria.[35][36]
Thegospel narrative of the ministry of Jesus is traditionally separated into sections that have a geographical nature.
Thebaptism of Jesus marks the beginning of hispublic ministry. This event is recorded in theCanonical Gospels of Matthew, Mark and Luke. InJohn 1:29–33, rather than a direct narrative,John the Baptist bears witness to the episode.[65][66]
In theNew Testament, John the Baptist preached a "baptism with water", not of forgiveness but ofpenance orrepentance for the remission ofsins (Luke 3:3), and declared himself a forerunner to one who would baptize "with theHoly Spirit and with fire" (Luke 3:16). In so doing he was preparing the way for Jesus.[67] Jesus came to theJordan River where he was baptized by John.[67][68][69] The baptismal scene includes theHeavens opening, a dove-like descent of the Holy Spirit, and avoice from Heaven saying, "This is my belovedSon with whom I am well pleased."[67][70]
Most modern scholars view the fact that Jesus was baptized by John as a historical event to which a high degree of certainty can be assigned.[71][72][73][74]James Dunn states that the historicity of the baptism andcrucifixion of Jesus "command almost universal assent".[75] Along with the crucifixion of Jesus most scholars view his baptism as one of the two historically certain facts about him, and often use it as the starting points for the study of thehistorical Jesus.[75]
Thetemptation of Jesus is detailed in the gospels ofMatthew,[76]Mark,[77] andLuke.[78] In these narratives, after beingbaptized, Jesusfasted forforty days and nights in theJudaean Desert. During this time,Satan appeared to Jesus and tempted him. Jesus having refused each temptation, Satan departed andangels came and brought nourishment to Jesus.
The calling of thefirst disciples is a key episode in the gospels which begins the active ministry of Jesus, and builds the foundation for the group of people who follow him, and later form the early Church.[79][80] It takes place inMatthew 4:18–22,Mark 1:16–20 andLuke 5:1–11 on theSea of Galilee.John 1:35–51 reports the first encounter with two of the disciples a little earlier in the presence ofJohn the Baptist. Particularly in theGospel of Mark the beginning of the ministry of Jesus and the call of the first disciples are inseparable.[81]
In theGospel of Luke (Luke 5:1–11),[82] the event is part of the firstmiraculous catch of fish and results inPeter as well asJames andJohn, the sons of Zebedee, joining Jesusvocationally as disciples.[83][84][85] The gathering of the disciples inJohn 1:35–51 follows the many patterns of discipleship that continue in the New Testament, in that who have received someone else's witness become witnesses to Jesus themselves. Andrew follows Jesus because of the testimony of John the Baptist,Philip brings Nathanael and the pattern continues inJohn 4:4–26 where theSamaritan Woman at the Well testifies to the town people about Jesus.[86]
This early period also includes the firstmiracle of Jesus in theMarriage at Cana, in theGospel of John where Jesus and his disciples are invited to a wedding and when the wine runs out Jesus turns water into wine by performing a miracle.[87][88]
Jesus's activities in Galillee include a number of miracles and teachings. The beginnings of this period includeThe Centurion's Servant (8:5–13) andCalming the storm (Matthew 8:23–27) both dealing with the theme of faith overcoming fear.[89][90][91] In this period, Jesus also gathers disciples, e.g.calls Matthew.[92] TheCommissioning the twelve Apostles relates the initial selection of thetwelve Apostles among the disciples of Jesus.[93][94][95]
In theMission Discourse, Jesus instructs thetwelve apostles who are named inMatthew 10:2–3 to carry no belongings as they travel from city to city and preach.[48][49] Separately inLuke 10:1–24 relates theSeventy Disciples, in which Jesus appoints a larger number of disciples and sent them out in pairs with theMissionary's Mandate to go into villages before Jesus arrives there.[96]
After hearing of John the Baptist's death, Jesus withdraws by boat privately to a solitary place nearBethsaida, where he addresses the crowds who had followed him on foot from the towns, and feeds them all by "five loaves and two fish" supplied by a boy.[97] Following this, the gospels present theWalking on water episode inMatthew 14:22–23,Mark 6:45–52 andJohn 6:16–21 as an important step in developing the relationship between Jesus and his disciples, at this stage of his ministry.[98] The episode emphasizes the importance of faith by stating that when he attempted to walk on water,Peter began to sink when he lost faith and became afraid, and at the end of the episode, the disciples increase their faith in Jesus and in Matthew 14:33 they say: "Of a truth thou art the Son of God".[99]
Major teachings in this period include theDiscourse on Defilement in Matthew 15:1–20 and Mark 7:1–23 where in response to a complaint from the Pharisees Jesus states: "What goes into a man's mouth does not make him 'unclean,' but what comes out of his mouth, that is what makes him 'unclean.'".[100]
Following this episode Jesus withdraws into the "parts ofTyre andSidon" near theMediterranean Sea where theCanaanite woman's daughter episode takes place inMatthew 15:21–28 andMark 7:24–30.[101] This episode is an example of how Jesus emphasizes the value of faith, telling the woman: "Woman, you have great faith! Your request is granted."[101] The importance of faith is also emphasized in theCleansing ten lepers episode inLuke 17:11–19.[102][103]
In the Gospel of Mark, after passing throughSidon Jesus enters the region of theDecapolis, a group of ten cities south east of Galilee, where theHealing the deaf mute miracle is reported inMark 7:31–37, where after the healing, the disciples say: "He even makes the deaf hear and the mute speak." The episode is the last in a series of narrated miracles which builds up to Peter's proclamation of Jesus as Christ in Mark 8:29.[104]
TheConfession of Peter refers to an episode in the New Testament in which in Jesus asks a question to his disciples: "Who do you say that I am?"Apostle Peter proclaimsJesus to beChrist — the expectedMessiah. The proclamation is described in the threeSynoptic Gospels:Matthew 16:13–20,Mark 8:27–30 andLuke 9:18–20.[105][106]
Peter's Confession begins as a dialogue between Jesus and his disciples in which Jesus begins to ask about the current opinions about himself among "the multitudes", asking: "Who do the multitudes say that I am?"[105] The disciples provide a variety of the common hypotheses at the time. Jesus then asks his disciples about their own opinion:But who do you say that I am? Only Simon Peter answers him:You are the Christ, the Son of the living God.[106][107]
InMatthew 16:17 Jesus blesses Peter for his answer, and later indicates him as the rock of the Church, and states that he will give Peter "the keys of the kingdom of heaven".[108]
In blessing Peter, Jesus not only accepts the titlesChrist andSon of God which Peter attributes to him, but declares the proclamation a divine revelation by stating that hisFather in Heaven had revealed it to Peter.[109] In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.[109] The proclamation of Jesus as Christ is fundamental toChristology and the Confession of Peter, and Jesus's acceptance of the title is a definitive statement for it in the New Testament narrative.[110] While some of this passage may well be authentic, the reference to Jesus as Christ and Son of God is likely to be an addition by Matthew.[111]
TheTransfiguration of Jesus is an episode in the New Testament narrative in whichJesus istransfigured and becomes radiant upon a mountain.[112][113] TheSynoptic Gospels (Matthew 17:1–9,Mark 9:2–8,Luke 9:28–36) describe it, and2 Peter 1:16–18 refers to it.[112] In these accounts, Jesus and three of his apostles go to a mountain (theMount of Transfiguration). On the mountain, Jesus begins to shine with bright rays of light. Then the prophetsMoses andElijah appear next to him and he speaks with them. Jesus is then called "Son" by a voice in the sky, assumed to beGod the Father, as in theBaptism of Jesus.[112]
The Transfiguration is one of themiracles of Jesus in the Gospels.[113][114][115] This miracle is unique among others that appear in theCanonical gospels, in that the miracle happens to Jesus himself.[116]Thomas Aquinas considered the Transfiguration "the greatest miracle" in that it complemented baptism and showed theperfection of life inHeaven.[117] The Transfiguration is one of the five major milestones in the gospel narrative of the life ofJesus, the others beingBaptism,Crucifixion,Resurrection, andAscension.[32][33] In the New Testament, Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus himself as the connecting point, acting as the bridge between heaven and earth.[118]
After the death ofJohn the Baptist and the Transfiguration, Jesus starts his final journey to Jerusalem, havingpredicted his own death there.[39][119][120] The Gospel of John states that during the final journey Jesus returned to the area where he was baptized, andJohn 10:40–42 states that "many people believed in him beyond the Jordan", saying "all things whatsoever John spake of this man were true".[54][55][56] The area where Jesus was baptised is inferred as the vicinity of the Perea area, given the activities of the Baptist inBethabara andÆnon in John1:28 and3:23.[121][122] Scholars generally assume that the route Jesus followed from Galilee to Jerusalem passed through Perea.[56]
This period of ministry includes theDiscourse on the Church in which Jesus anticipates a future community of followers, and explains the role of his apostles in leading it.[123][124] It includes the parables ofThe Lost Sheep andThe Unforgiving Servant inMatthew 18 which also refer to the Kingdom of Heaven. The general theme of the discourse is the anticipation of a future community of followers, and the role of his apostles in leading it.[124][125] Addressing his apostles in 18:18, Jesus states: "what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven". The discourse emphasizes the importance of humility and self-sacrifice as the high virtues within the anticipated community. It teaches that in the Kingdom of God, it is childlike humility that matters, not social prominence and prestige.[124][125]
At the end of this period, the Gospel of John includes theRaising of Lazarus episode inJohn 11:1–46 in which Jesus bringsLazarus of Bethany back to life four days after his burial.[57] In the Gospel of John, the raising of Lazarus is the climax of the "seven signs" which gradually confirm the identity of Jesus as theSon of God and the expected Messiah.[126] It is also apivotal episode which starts the chain of events that leads to the crowds seeking Jesus on histriumphal entry into Jerusalem — leading to the decision ofCaiaphas and theSanhedrin to plan to kill Jesus.[127]
The description of the last week of the life of Jesus (often called thePassion week) occupies about one third of the narrative in the canonical gospels.[58] The narrative for that week starts by a description of thefinal entry into Jerusalem, and ends with his crucifixion.[57][129]
The last week in Jerusalem is the conclusion of the journey which Jesus had started in Galilee throughPerea and Judea.[57] Just before the account of the final entry of Jesus into Jerusalem, the Gospel of John includes theRaising of Lazarus episode, which builds the tension between Jesus and the authorities. At the beginning of the week as Jesus enters Jerusalem, he is greeted by the cheering crowds, adding to that tension.[57]
The week begins with thetriumphal entry into Jerusalem. During the week of his "final ministry in Jerusalem", Jesus visits the Temple, and has aconflict with the money changers about their use of the Temple for commercial purposes. This is followed by a debate with the priests and the elder in whichhis authority is questioned. One of his disciples,Judas Iscariot, decides tobetray Jesus forthirty pieces of silver.[42]
Towards the end of the week, Jesus has theLast Supper with his disciples, during which he institutes theEucharist, and prepares them for his departure in theFarewell Discourse. After the supper, Jesus isbetrayed with a kiss while he is inAgony in the Garden, and isarrested. After his arrest, Jesus is abandoned by most of his disciples, andPeter denies him three times, asJesus had predicted during the Last Supper.[130][131] The final week that begins with hisentry into Jerusalem, concludes with his crucifixion and burial on that Friday.
InMatthew 26:36–46,Mark 14:32–42,Luke 22:39–46 andJohn 18:1, immediately after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this place of prayer asGarden of Gethsemane.[132][133]
Jesus is accompanied by Peter,John andJames the Greater, whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them, where he feels overwhelming sadness and says "MyFather, if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it."[133] Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter: "So, could you men not keep watch with me for an hour?"[133]
While in the Garden,Judas appears, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judasgives Jesus a kiss to identify him to the crowd who then arrests Jesus.[133][134] One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd.[133][134] Luke states that Jesusmiraculously healed the wound and John and Matthew state that Jesus criticized the violent act, insisting that his disciples should not resist his arrest. InMatthew 26:52 Jesus makes the well known statement:all who live by the sword, shall die by the sword.[133][134]
In the narrative of the four canonical gospels after thebetrayal and arrest of Jesus, he is taken to theSanhedrin, a Jewish judicial body.[135] Jesus istried by the Sanhedrin,mocked and beaten and is condemned for making claims of being theSon of God.[134][136][137] He is then taken toPontius Pilate and the Jewish elders ask Pilate to judge and condemn Jesus—accusing him of claiming to be theKing of the Jews.[137]After questioning, with few replies provided by Jesus, Pilate publicly declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate then orders Jesus' crucifixion.[134][136][137][138] Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.[138]
After the Sanhedrin trial Jesus is taken toPilate's court in thepraetorium. Only in theGospel of Luke, finding that Jesus, being fromGalilee, belonged toHerod Antipas' jurisdiction, Pilate decides to sendJesus to Herod. Herod Antipas (the same man who had previously ordered the death ofJohn the Baptist) had wanted to see Jesus for a long time, because he had been hoping to observe one of themiracles of Jesus.[139] However, Jesus says nothing in response to Herod's questions, or the vehement accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent him back to Pilate. And Herod and Pilate become friends with each other that day: for before they were at enmity.[140] After questioning Jesus and receiving no replies, Herod sees Jesus as no threat and returns him to Pilate.[141]
After Jesus' return from Herod's court, Pilate publicly declares that he finds Jesus to be innocent of the charges, but the crowd insists on capital punishment. The universal rule of the Roman Empire limited capital punishment strictly to the tribunal of the Roman governor[142] and Pilate decided to publiclywash his hands as not being privy to Jesus' death. Pilate thus presents himself as an advocate pleading Jesus' case rather than as a judge in an official hearing, yet he orders the crucifixion of Jesus.[143][144][145]
Jesus' crucifixion is described in all four canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as a historical event.[146][147][148]
After the trials, Jesus made his way toCalvary (the path is traditionally calledVia Dolorosa) and the three synoptic gospels indicate that he was assisted bySimon of Cyrene, the Romans compelling him to do so.[149][150] InLuke 23:27–28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children.[149] Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink — usually offered as a form of painkiller. Matthew's and Mark's gospels state that he refused this.[149][150]
The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscriptionKing of the Jews, and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him.[149][151] Each gospel has its own account of Jesus' last words, comprising theseven last sayings on the cross.[152][153][154] InJohn 19:26–27 Jesus entrusts his mother to the disciple he loved and inLuke 23:34 he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.[152][155][156][157]
In the three synoptic gospels, varioussupernatural events accompany the crucifixion, includingdarkness of the sky, an earthquake, and (in Matthew) the resurrection of saints.[150] The tearing of thetempleveil, upon the death of Jesus, is referenced in the synoptic.[150] The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already; this further fulfilled prophecy, as noted in John 19:36, "For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken." One of the soldiers pierced the side of Jesus with a lance and blood and water flowed out.[151] InMark 15:39, impressed by the events, the Romancenturion calls Jesus theSon of God.[149][150][158][159]
Following Jesus' death on Friday,Joseph of Arimathea asked the permission of Pilate to remove the body. The body wasremoved from the cross, was wrapped in a clean cloth and buried in a newrock-hewn tomb, with the assistance ofNicodemus.[149] InMatthew 27:62–66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.[149][160][161]
Approximate chronological comparison between the Jesus Passion narratives according to the Gospels of Mark and John. Each section ('1' to '28') represents 3 hours of time.[162]
The gospels state that the first day of the week after the crucifixion (typically interpreted as a Sunday), the followers of Jesus encounter him risen from the dead, after his tomb wasdiscovered to be empty.[6][7][163][164] The New Testament does not include an account of the "moment of resurrection" and in theEastern Church icons do not depict that moment, but show theMyrrhbearers, and depict scenes of salvation.[165][166]
The resurrected Jesus then appears to his followers that day and a number of times thereafter, delivers sermons and has supper with some of them, before ascending to Heaven. The gospels of Luke and Mark include brief mentions of the Ascension, but the main references to it are elsewhere in the New Testament.[6][7][164]
The four gospels have variations in their account of the resurrection of Jesus and his appearances, but there are four points at which all gospels converge:[167] the turning of the stone that had closed the tomb, the visit of the women on "the first day of the week;" that the risen Jesus chose first to appear to women and told them to inform the other disciples; the prominence ofMary Magdalene in the accounts.[165][168] Variants have to do with the precise time the women visited the tomb, the number and identity of the women; the purpose of their visit; the appearance of the messengers—angelic or human; their message to the women; and the response of the women.[165]
InMatthew 28:5,Mark 16:5,Luke 24:4 andJohn 20:12 his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb.[6][7][164] The gospel accounts vary as to who arrived at the tomb first, but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts includeMary Magdalene and three includeMary, mother of James. The accounts ofMark 16:9,John 20:15 indicate that Jesus appeared to the Magdalene first, andLuke 16:9 states that she was among theMyrrhbearers who informed the disciples about the resurrection.[6][7][164] InMatthew 28:11–15, to explain the empty tomb, the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.[7]
InJohn 20:15–17 Jesus appears toMary Magdalene soon after his resurrection. At first she does not recognize him and thinks that he is the gardener. When he says her name, she recognizes him yet he tells herNoli me Tangere, do not touch me, "for I am not yet ascended to my Father."
Later that day, at evening, Jesus appears to the disciples and shows them the wounds in his hands and his side inJohn 20:19–21.Thomas the Apostle is not present at that meeting and later expresses doubt about the resurrection of Jesus. As Thomas is expressing his doubts, in the well knownDoubting Thomas episode inJohn 20:24–29 Jesus appears to him and invites him to put his finger into the holes made by the wounds in Jesus' hands and side. Thomas then professes his faith in Jesus. InMatthew 28:16–20, in theGreat Commission Jesus appears to his followers on a mountain inGalilee and calls on them to baptize all nations in the name of the "Father, Son, and Holy Spirit".
Luke 24:13–32 describes theRoad to Emmaus appearance in which while a disciple namedCleopas was walking towardsEmmaus with another disciple, they met Jesus, who later has supper with them.Mark 16:12–13 has a similar account that describes the appearance of Jesus to two disciples while they were walking in the country, at about the same time in the Gospel narrative.[169] In theMiraculous catch of 153 fish Jesus appears to his disciples on theSea of Galilee, and thereafter Jesus encourages theApostle Peter to serve his followers.[6][7][164] In1 Corinthians 15:6–7, theApostle Paul references an appearance of Jesus to "more than five hundred of the brothers and sisters at the same time," along with an appearance to "James" separate from those to the other apostles.
TheAscension of Jesus (anglicized from theVulgate LatinActs 1:9-11 section title:Ascensio Iesu) is the Christian teaching found in theNew Testament that theresurrected Jesus wastaken up to heaven in his resurrected body, in the presence of eleven of hisapostles, occurring 40 days after the resurrection. In the biblical narrative, anangel tells the watchingdisciples thatJesus' second coming will take place in the same manner as his ascension.[170]
Thecanonical gospels include two brief descriptions of the Ascension of Jesus inLuke 24:50–53 andMark 16:19, in which it takes place on Easter Sunday.[171] A more detailed account of Jesus' bodily Ascension into the clouds is given in theActs of the Apostles (1:9–11) where the narrative starts with the account of Jesus' appearances after his resurrection and describes the event as taking place forty days later.[172][173]
Acts 1:9–12 specifies the location of the Ascension as the "mount called Olivet" near Jerusalem.Acts 1:3 states that Jesus: "showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God". After giving a number of instructions to the apostlesActs 1:9 describes the Ascension as follows: "And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight." Following this two men clothed in white appear and tell the apostles thatJesus will return in the same manner as he was taken, and the apostles return to Jerusalem.[173]
InActs 2:30–33,Ephesians 4:8–10 and1 Timothy 3:16 (where Jesus as taken up in glory) the Ascension is spoken of as an accepted fact, while Hebrews 10:12 describes Jesus asseated in heaven.[174]
Gospels, chronology and historicity
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