Lord Jesus Christ in the 1611KJV
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Time Sequence of Gospel Events.

Sections in this Study:
Sequence of Early Events in the life of Jesus;
Sequence Before the Betrayal;
Sequence of the Betrayal of Jesus;
Sequence of the Crucifixion of Jesus;
Sequence of the Resurrection of Jesus;
Appearances of Jesus Christ After the Resurrection;

Basic Truths which Need to be Understood

This is a high-level reference document.  In most cases, this document provides links to more detailed notes within the Book Studies for the Gospel accounts.  Those notes provide the detailed explanation of what is reported as well as providing contextual considerations and references to other places which deal with the details.  Therefore, do not consider this document to be the complete reference to any given incident which is reported within the Bible.

There are certain categories of events, such as miracles, which are reported in other documents and, usually, are not reported in another document even if the event could be reported in other categories from the one where it is reported.  If everything were reported everywhere it is possible, there would be a lot of duplication.  Therefore, if you do not find what you are looking for in this document, then click on the Doctrines Main Menu item and search the other documents accessed from that web page.

The detailed incidents, which are reported, of the life and ministry of Jesus  are in all Gospel accounts.  However, not all details are reported and people who believe that everything is reported are being foolish.  In addition, the details, which are reported, vary between the different Gospels accounts because the different authors present different points of view.  There are no conflicts between the Gospels on these incidents.

One reason that people claim that there are conflicts or errors is because of the erroneous assumption that the Gospel accounts are in a strict time sequence.  While all of them usually keep time sequence within the reporting of a given incident, the incidents are not necessarily reported in a strict time sequence and, definitely, there are times when an incident is reported in one, apparent, time sequence within one Gospel account, but the same incident is reported in a different, apparent, time sequence within another Gospel account.

The reason for this is that each Gospel author wrote his Gospel to deliver a certain message about Jesus  and every Gospel delivers a different message.  Each Gospel has a number of chapters and each chapter has a different theme with the various themes put together in the order which supports the message of that particular Gospel.  Within each chapter, each author reports incidents, from the life of Jesus,  which support the theme of that particular chapter.  And, some incidents support more than one theme.  Therefore, the particular incident is reported in a given Gospel within the chapter which has the theme which that incident supports.

An example of what was just written is the fact that the 'Parable of the Hirelings Killing the Heir' is reported in Mark 12:2-11, where the chapter theme is: 'Correction of popular doctrinal error'.  The same parable is reported in Luke 20:9-19, where the chapter theme is: 'The Religious Leaders Challenge Jesus'.  Not only are the themes different but the chapter numbers are significantly different.  Further, the details reported are also different because the emphasis of each author is different.  No, there are no conflicts between the reporting of various incidents within the Gospels.  There just can be a different perspective of the incident reported by different authors.  Anyone who claims that there are errors or conflicts has believed a lie and has failed to verify the truth before repeating the lie, or they used the wrong way to interpret God's perfect word  and then blamed God's perfect word  for their own error.

All of this comes down to something very simple.  None of the Gospel accounts were written in a strict time sequence.  People who claim that there are errors because different Gospel accounts are in different time sequences are as foolish as someone claiming that a car was nor designed properly because it sank in the water instead of floating like a boat.

We can not be precise in the time sequence of most incidents which occur before Jesus  went to Jerusalem for the last time, which was just before His crucifixion.  Therefore, the best way to synchronize the events of the early ministry of Jesus  is by specifics of incidents reported and maintain flexibility about the time sequence with the knowledge that we are not given enough information to be precise with the time sequence of the early ministry.  However, once Jesus  did start towards Jerusalem and His crucifixion, we can find the strict time sequence.  Doing so is not simple nor is it easy.  This is one reason why there have been time sequences published which contain errors.

Sequence of Early Events in the life of Jesus

In Luke 13:31-35 Jesus  pronounced judgment that would come upon Jerusalem because of the crucifixion.  This is the start of events, in Luke's Gospel account, when we can know the actual time sequence of events.  In the other Gospel accounts, we can not be sure of the time sequence until Jesus  arrives in Jerusalem for the last time.

There are many incidents in the early ministry of Jesus  that we can not specify exactly when they occurred in a time sequence.  The various Gospel accounts do not provide sufficient details for us to accurately specify a time sequence.  In addition, trying to do so can be adding to the word of God,  which can bring us a curse, and our doing this addition can become the basis of someone claiming that there are errors or conflicts in the Bible when they find an indication of a different time sequence than what some commentator specified.  Therefore, there are many incidents, which are part of the early ministry of Jesus,  but which are not reported in this section.  The next paragraph gives links to where these events in the early ministry of Jesus  can be found and those sections give the probable time sequence when the absolute time sequence can not be determined.

If the incident is reported in more than one Gospel account, and the exact time sequence is difficult to determine, then the links to it can be found in the Harmony Section of the Significant Gospel Events document.  This allows the reader to find where the same incident is reported in more than one Gospel account even if the exact time sequence is difficult to determine.  If the incident is only reported in one of the Gospel accounts, and the exact time sequence is difficult to determine, then the link to it can be found in the Significant Events Reported only Once Within the Gospels Section of the Significant Gospel Events document.

In addition to the prior note, there are some incidents where we can specify the time sequence in general, but the time sequence of the details is not important.  In those cases, there may be a general note in this section but the reader must access the Harmony Section of the Significant Gospel Events document for links to the details.  Certain events and details of events are repeated here when there is no question about the time sequence of those incidents.

In many cases, people are not questioning the time sequence but need to know where to find the incident within each Gospel account.  Since there is no need to show the time sequence, those incidents may not be reported here in order to avoid duplication.  For example, the birth of Jesus  is reported at / near the start of three Gospel accounts and no one had a problem figuring out the time sequence of that event in the life of Jesus.  Yes, there is a note below about the general subject, and when it occurred in the time sequence, but the reporting of all of the details is in that other document because there is no question about the time sequence at the detail level.

  1. Matthew 1:1-17; Luke 2:1-20; Luke 3:23-38 and John 1:1-5, 1:9-14 all present the birth (appearance in this physical reality) of Jesus Christ.  Each of these presentations take a different perspective.  John presents the spiritual view.  Matthew presents the legal view and his enology traces through Joseph, who is the adoptive, and legal, father of Jesus  but not the physical father.  Luke presents the physical view and his genealogy traces through Mary, who is the physical mother of Jesus  but is not recognized under Jewish Law because she is female.  Each Gospel author reveals the perspective of his Gospel with this opening event.  Matthew 1:1-17 occurs first, in time sequence, because it provides the list of the legal ancestors of Jesus Christ  before His birth.  Matthew 1:18 starts with Now the birth of Jesus Christ was on this wise.  Luke 1 has the account of the birth of John the Baptist and occurs, time wise, between Matthew 1:17 and Matthew 1:18.  Then Matthew 1:18-25 occur.  After those events, we have the events of Luke 2:1 through the first phrase of Luke 2:39.
  2. All of the verses and notes for Matthew 2 and Luke 2 deal with the birth and early life of Jesus.  And, these chapters can be confusing.  Luke 2:39, which says: And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.  That was eight days after the birth.  However, Matthew 2 says that the king sent the wise men to Bethlehem and, Matthew 2:9 says When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was..  Then, after they left, Matthew 2:13 says And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.  Therefore, either the star led the wise men to Nazareth or, for some reason, Joseph and Mary returned to Bethlehem before the wise men arrived.  Either could have happened.  This ambiguity is one reason why people claim that there are conflicts rather than figuring out whayt could have happened so that all Bible accounts are accurate.
  3. The events reported in Matthew 2 and Luke 2 are unique to those Gospels.  Please see the Section called Significant Events Reported only Once Within the Gospels for those details.
  4. The birth of John the Baptist occurs before the birth of Jesus.  The ministry of John the Baptist starts before the ministry of Jesus.  Most of the life of John the Baptist occurs before the early ministry of Jesus  is complete.  The Doctrinal Study called John the Baptist  has links to every place, in the Bible, where he is mentioned.  The Book Studies on the various Gospel accounts provide the time sequence of where the ministry of John the Baptist and the minister of Jesus  overlap.  Those Studies also explain why certain sequences are important to know in order to truly understand the cause-and-effect.
  5. The baptism and temptation of Jesus  are dealt with in the Harmony section.  (The baptism immediately preceded the temptation.)  The comparison of the details for the temptation of Jesus  is found in the note for Luke 4:1.
  6. John 1 occurs after the baptism and temptation of Jesus.  There is nothing before John 1:19 which gives us something to use as the basis of specifying a time for the events reported.  The first event in John's gospel, which can be used to place a time to the event, is John 1:28 and then we would have to use the inaccurate history written by men.  However, John 1:29 says: The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world  and the words of John the Baptist continue for several sentences and include the comment of: John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.  Since this event happened at the baptism of Jesus,  and since John's comment is past-tense (I saw),  this event in the Gospel of John happened after the baptism of Jesus.  Further, since the temptation of Jesus  happened immediately after His baptism, and since He was not seen by men until after His temptation was complete, this event in the Gospel of John also happened after the temptation of Jesus.
  7. Mark tells us that John the Baptist was put into prison just before Jesus  started His ministry.  Jesus  begins His ministry, and starts it in Nazareth of Galilee, as reported in Matthew 4:12-17 and Mark 1:14-15 and Luke 4:14-15.  That was the town which His family lived in. Matthew starts his account, of the start of the ministry by Jesus,  with a prophecy from Isaiah 9:1-2, which explains why He left Nazareth and moved to Capernaum.  That is where He selected His first Disciples (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-12).  In Luke 5:27-32, we read that Jesus  called Matthew.  However, we need to be very careful about assuming that the sequence found within the Gospel accounts is a time sequence, especially with Luke's Gospel.  As explained in the note for Luke 1:57, Luke's order is to provide understanding and he sometimes reports events which happen later in time before events which happen earlier in time.  This is so that he can group events together which support the point that he is making.  We see this again with Luke reporting Jesus  calling His first disciples after reporting events which actually happened after Jesus  called His first disciples.  That is: Luke 5:1-12 actually occurred at an earlier time than some of the events in Luke 4 but Luke reports events out of time-sequence so that he can group similar events together.
  8. Apparently, Jesus  ministered in Capernaum before He moved there.  John 2:2 reports And both Jesus was called, and his disciples, to the marriage.  Therefore, this was after Jesus  had ministered in Capernaum and called at least His first four disciples.  In addition, John 2:11 reports This beginning of miracles did Jesus in Cana of Galilee.  Therefore, this occurred before any of the miracles reported by other Gospel accounts.  However, He, apparently, ministered in Capernaum, then He returned to Nazareth and preached there and the order of His travel between the two towns in not clear.  What is clear is that He had ministered in Capernaum, and done miracles there (Luke 4:23), before He returned to Nazareth where He announced that he was God's Messiah / Christ  (Luke 4:16-30), which is when the people tried to kill Him (Luke 4:28-30).  He then returned to Capernaum (Matthew 4:23; Luke 4:31).
  9. After He was attacked in Nazareth, Jesus,  apparently, moved to Capernaum, if He had not already done so.  The Gospel accounts do not tell us when that happened but He appears to avoid Nazareth, to a large extent, after with the exception of visiting His physical family.
  10. Starting in Luke 4:31, Jesus  made Capernaum His base of operations.  The people wanted Him to stay there so that He would do miracles for them.  They were too selfish to care about the needs of others and they ignore the doctrine of Jesus  and the evidence that He was God's Messiah / Christ.  Jesus  did not rebuke them for their attitude, because it would do no good.  Instead, He told them I must preach the kingdom of God to other cities also: for therefore am I sent  and He, then, preached in the synagogues of Galilee.  It is after this, in Luke 5:1-12, that Luke tells us about Jesus  calling His first disciples.  The Harmony section gives the matching accounts in the other Gospels and Table of Miracles in the Gospels about this, and similar, miracles.
  11. In Luke 5:12-14, Jesus  healed a man of leprosy.  The account in Mark 1:40-45 may very well be the same incident.  At a minimum, the accounts in Mark and Luke occur at the same general time.  However, the account in ` is definitely a different incident done at a different time.
  12. After the prior incident, in Luke 5:17-26 gives us the account of men tearing up the roof so that they could lower a man and have Jesus  cure him of palsy.  The Harmony section gives the matching accounts in the other Gospels and the Table of Miracles in the Gospels about this, and similar, miracles.
  13. While it can not be positively proven, it appears as if Luke 5:15 and Mark 1:45 happen at the same time.
  14. In Luke 5:15 and many places in the Gospel of Matthew, we read great multitudes came together to hear, and to be healed by him of their infirmities.  Please see the Table of Miracles in the Gospels for links to these incidents.
  15. Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 all give us the account of men tearing up the roof and lowering their friend so that Jesus  could heal him.  (This event happened right after Jesus  moved His ministry into the wilderness  because the crowds were getting too large to meet indoors.  This is also when Jesus  attracted the religious leaders attention enough that they started sending members of their group to spy on Him.)  The detailed analysis of these accounts is in the note for Luke 5:17.  At the end of that analysis is the time sequence of events leading up to Jesus  calling Matthew to discipleship.  Please see that note in order to understand the time sequence which is reported.
  16. Matthew 4:23-25 and Luke 6:17-18 report that many people came to Jesus,  from all over, to be healed and have devils cast out.  This was after He named the twelve who were to become apostles and just before He went up on the mount and preached the 'Sermon of the Mount'.  As explained in the notes for these sentences, within the Book Study on the Gospel of Luke, these events give us the conception of the church which had its birth at Pentecost after the resurrection.  The naming of the twelve give us the structure and authority for the early church.  The 'Sermon of the Mount' give us His rules for people to follow when they become part of His church.  In addition, we read about Jesus  healing many people and casting out many devils several other times and places.  Jesus  did this to show what was offered to people who accepted Him as their King.  As we know from all of the Gospel accounts, the Jews refused to do this and they lost all of these blessings.  These additional references are:   Matthew 8:16-17; Matthew 12:15-23; Matthew 14:14, Matthew 35-36; Matthew 15:30-31; Matthew 21:14; Mark 1:32-34, Mark 1:39, Mark 3:9-21 and Luke 4:40-41.
  17. The 'Sermon of the Mount' (also called the 'Beatitudes') is reported in: Matthew chapters 5-7 and Luke 6:20-40.
  18. In Luke 11:53-54, we read that the scribes and the Pharisees  started open war with Jesus.  Where, in the past, they were trying to hide their disagreement with Him and His doctrine, at this point they are no more hiding their disagreement.
  19. In Luke 13:22 we read: And he went through the cities and villages, teaching, and journeying toward Jerusalem.  This followed His making all (the religious rulers) his adversaries were ashamed  and His teaching on the kingdom of God.  That is: He taught the changes ('God's character in you today and the 1,000 years reign of Christ  in the future') that God would expect in anyone who was truly saved during the 'Church Age'.  He was teaching this as He journeying toward Jerusalem  for the crucifixion and His paying the price for our salvation and to allow the start of the New Testament.  Therefore, all teaching from this point until the crucifixion is the expectation of God for people saved under the New Testament.
  20. In Luke 13:31-35 The Pharisees tried to scare Jesus away from Jerusalem but He was not scared.  Instead, Jesus  pronounced judgment that would come upon Jerusalem because of the crucifixion.  This is the start of events, in Luke's Gospel account, when we can know the actual time sequence of events.  In the other Gospel accounts, we can not be sure of the time sequence until Jesus  arrives in Jerusalem for the last time.
  21. In Luke 13:33 we read that Jesus  said: Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.  The note for that sentence, in the Book Study on the Gospel of Luke, explains the three days  and the references, in Luke's Gospel, which show us each of those days.  While most of the Gospel of John deals with events and teaching by Jesus  once He arrived at Jerusalem for this time, one third of Luke's gospel deals with the three day journey to get there and the events and teaching of Jesus  along the way.
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Sequence Before the Betrayal

  1. Luke 13:31-35 is a prophecy and the start of events when we can know the exact time sequence of events that are reported in the Gospels.  In the other Gospel accounts, we can not be sure of the time sequence until Jesus  arrives in Jerusalem for the last time.
  2. All of Luke 14 is unique to Luke's Gospel with some references in the other Gospel accounts matching some individual sentences or points within sentences.  However, there is no matching on the full lessons taught.
  3. Most of Luke 15 is unique to Luke's Gospel with three parables of which two are unique to Luke's Gospel.
  4. Most of Luke 16 is unique to Luke's Gospel with the first half has comments from Jesus  to His disciples with the Pharisees and scribes  listening in.  The last half of this chapter is directed to the Pharisees and scribes.  In everything said in this chapter Jesus  says that they, as lost religious people, have their reward in this world but face the judgment of God after death.
  5. Matthew 18:6-35 and Luke 17:1-4 both teach on forgiveness but the circumstances and the specific lessons are different.
  6. Then, in Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith.  The answer from Jesus  is in Luke 17:7-10, which includes the 'Parable of the Unprofitable Servant'.  That parable is also found in the Table of Parables in the NT.
  7. Luke 17:6 includes a promise found in the Significant Events.
  8. Luke 17:11-19 gives the account of Jesus  healing ten (10) lepers.  As explained in the note for this sentence, within the Book Study on the Gospel of Luke, miracles are reported in the Gospels when they provide a visible lesson which is related to the doctrine which is taught related to the miracle.  The note for Mark 1:40-45 tells us every place in the Bible where we read forms of the word leper.
  9. Luke 17:20-21 we have a teaching from Jesus  on the kingdom of God.
  10. Luke 17:22-37 we have prophecy from Jesus,  which is found in the found in the Prophecies Section of the Significant Gospel Events.
  11. Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person, who has a changed life, to the false hope in works of fleshly religion.
  12. I can not be positive of the time sequence but the following appear to have happened before Jesus  entered Jerusalem in triumph.  The sequence reported in the other Gospels make it appear as if these things happened later, but those Gospel reports do not give us an absolute time sequence.  Therefore, there is room to argue that these events happened before Jesus  entered Jerusalem in triumph or they can be argued to happen after that event.
  13. Starting in Matthew 21:1; Mark 11:1; Luke 19:28 and John 12:12, we have the sequence of events which start from when Jesus  entered Jerusalem for the final conflict.  During His trip to Jerusalem, Jesus  taught His disciples the difference between 'A fruitful religion versus a show religion'.
    • Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.
    • In Luke 19:11-27, we read `the 'Parable of the Ten Pounds'.  It is also found in the Table of Parables in the NT.  In addition, it is also related to the 'Parable of Talents', found in Matthew 25:14-30 and the 'Parable of The Householder', found in Mark 13:34.
    • Luke 19:28-44; Matthew 21:1-17; Mark 11:1-11 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.  These references tell about the time that Jesus  entered Jerusalem in triumph and the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest  and Jesus  was glorified.  This is a fulfillment of Psalms 148; Isaiah 40:9 and Zechariah 9:9 which show us how they praised Him.  In addition, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass.  Further, the prophecy for Judah, when Jacob died, includes: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk.  (Genesis 49:10-12).
    • In Luke 19:29-30; Matthew 21:1-3 and Mark 11:1-3, we are told that Jesus  prophesied that the disciples would find a colt tied, whereon never man sat.  This is a fulfillment of Zechariah 9:9 and Psalms 148 which show us how they praised Him.
    • Luke 19:35-38; Matthew 21:5; Matthew 21:7; Mark 11:7 and John 12:12 all tell about Jesus  being glorified.
    • Luke 19:39-40 and Matthew 21:15-16 tell us that the Pharisees objected to Jesus  being glorified.
    • Matthew 21:18-22; Mark 11:12-14 and Mark 11:20-21 tell us about Jesus  cursing the fig tree because it had no fruit.
    • Luke 19:45-48; Matthew 21:12-13 and Mark 11:15-19 and John 2:13-16 all tell about Jesus  cleaning the Temple.  The chief priests sought to destroy Jesus  over this act.
    • Mark 11:20-21 is the second part of the account which tells us about Jesus  cursing the fig tree because it had no fruit.
    • Matthew 21:21-22 and Mark 11:22-26 tell us the lesson which Jesus  taught based upon the cursing of the fig tree.
    • The chief priests and the elders challenged Jesus  as He taught in the Temple and this is reported in Matthew 21:23-27,  Mark 11:27-33  and Luke 20:1-7.  Please see the Doctrinal Document called What Did Jesus Do? for how this entire chapter is an example of how to handle conflict, especially conflict which is motivated by devils.
  14. Matthew 22; Mark 12 and Luke 20 all tell us some of the same things.  In addition, they probably happened at the same time as the accounts in John 8.  Later, at John 8:20, we are told These words spake Jesus in the treasury, as he taught in the temple  and the accounts in these other Gospels happened in the Temple and end with Jesus  being by the treasury.  In addition, while the specific accounts differ, all Gospels report the same types of incidents between the religious leaders and Jesus.
  15. Luke 21:29-38; Matthew 24:32-44 and Mark 13:26-37 give the 'Parable of the Fig Tree' and the command to watch.
  16. Luke 21:37-38 tell us that Jesus  spent His days teaching in the Temple and the people heard Him gladly.  While this report is unique to Luke, it is the same time period as we read in the other three Gospel accounts and which is between when Jesus  entered Jerusalem in triumph and the 'Last Supper'.
  17. Matthew 26; Mark 14; Luke 22; John 13 and various other Bible references deal with the 'Last Supper' and the Betrayal of Jesus.  References to the 'Last Supper' are below, in this Section, and references to the Betrayal of Jesus are in the next Section.  In addition, there are several references to these chapters in the Significant Gospel Events Study in Sections like Prophecy  and Prophecy Fulfilled.  Jesus  said that He had the 'Last Supper' with the twelve before His crucifixion (his hour was come that he should depart out of this world).
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Sequence of the Betrayal of Jesus

The detailed incidents of this event are in all Gospel accounts.  However, the details vary between the various gospels because the different authors present different points of view.  There are no conflicts between the Gospels on these incidents.

  1. Matthew 22:15-46; Mark 12:13-37 and Luke 20:20-40 tell us about when the chief priests, and the scribes, and the elders  tried to use others to destroy Jesus.  In the start of that section, within Luke's Gospel account, we read so they might deliver him unto the power and authority of the governor.  Even though the religious leaders had some civil authority, they could not sentence someone to death.  But, the governor  could.  Therefore, this is when they decided to kill Jesus.
  2. In Luke 22:35-38 Jesus  changed the instruction from how God's preachers were to go out and represent the Gospel during the 'Church Age'.  In the past, while they were going to Jews only and only within the country of the Jews, they were to take nothing and rely on God to move Jews to provide for their physical needs.  Now, when going to strangers in strange cultures, they were to take provision with them.
  3. In all of the gospels we find the account of Jesus  going to Gethsemane.  (Although Luke 22:39 calls it the mount of Olives.)  These accounts are found in Matthew 26:36-46; Mark 14:32-42; Luke 22:39-53 and John 18:1-13.  The reader can search these accounts for uniquely reported events such as the fact that there appeared an angel unto him from heaven, strengthening him.  (Luke 22:43-44).
  4. In Matthew 26:36-39; Mark 14:32-35 and Luke 22:39-40, we read that Jesus,  and the eleven, went to the garden of Gethsemane.  There, Jesus  left most in one place, took Peter, James and John further and left them and went, by Himself, further to pray.  At each spot, Jesus  told His disciples to pray that they not enter into temptation.
  5. The prayer of Jesus  is reported in: Matthew 26:39; Matthew 26:42; Matthew 26:44; Mark 14:36 and Luke 22:41-42.
  6. Matthew 26:40-45; Mark 14:37-42 and Luke 22:45-46 tell us about Jesus  finding the disciples asleep three times when they were supposed to be praying.  Judas Iscariot came with the mob while Jesus  talked to them the third time.
  7. The betrayal and arrest of Jesus  is reported in: Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-13.
  8. Matthew 26:51-55; Mark 14:47-49; Luke 22:49-53 and John 18:10-11 all tell us about Peter cutting off the servant's ear during the arrest of Jesus.  Those references also tell us about Jesus  healing the man.  Some of the details are only told in one of the Gospels.  This event is also found in the Table of Miracles within the Gospels.
  9. Matthew 26:56; Mark 14:50-52 and John 18:10-11 all tell that the disciples all scattered.  This fulfills the prophecy by Jesus  found in Matthew 26:31 and Mark 14:27.  Mark's account also tells us that Mark started to follow but ran after his robe was grabbed.  In addition, Luke 22:54 reports: And Peter followed afar off.  Further, John 18:16 reports: But Peter stood at the door without..  Therefore, since Peter was outside of where Jesus  was taken, we can know that he followed but did not stay with Jesus.
  10. Jesus  is taken before Annas the high priest as reported in: John 18:12-24.
  11. Jesus  is taken before Caiaphas the high priest as reported in: Matthew 26:57; Mark 14:53; Luke 22:54 and John 18:24-28.
  12. Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus  by Caiaphas and the scribes and elders and the council.
  13. In Matthew 26:58; Mark 14:54; Luke 22:54 and John 18:15-16 we read that Peter followed at a distance.  In addition, John's Gospel also tells us that John followed with Peter and that John was the person who got Peter into the high priest's house.
  14. During the trial of Jesus  by Caiaphas and the scribes and elders and the council,  we see them trying to get Jesus  to make a statement which they can use to bring a false charge against Him.  John 18:19-18:23 has questioning which is only recorded in John.  This questioning was done either before or after the seeking of false witnesses recorded in Matthew 26:59-63 and Mark 14:55-60.
  15. In Matthew 26:60-61 and Mark 14:57-59 we read about the false witnesses.
  16. In Matthew 26:62-63 and Mark 14:60-61 tell us that Jesus  refused to answer anything until they asked Him: Art thou the Christ, the Son of the Blessed?.
  17. In Matthew 26:63; Mark 14:62; Luke 22:67-71 all tell us that Jesus  directly answered that He was God's Christ.  Please see the Prophecy Fulfilled Section, and other Sections of the Significant Gospel Events Study, for other references to this truth.  John 10:24 also has the same question and answer but it was an earlier time in the ministry of Jesus.  Therefore, they already had this answer but it was not given during an official trial like the later event was during an official trial.
  18. Matthew 26:64 and Mark 14:62 and Luke 22:67-69 and John 14:3  present the prophecy by Jesus  of His return to this Earth.  There are several other prophecies in this chapter and they can be found in the Prophecies Section of this Study.
  19. In Matthew 26:65-66; Mark 14:63-64 and Luke 22:71 all tell us that the high priest accused Jesus  of blaspheme because He answered their question honestly.  They condemned Him for doing exactly what God's word taught that God's Christ  would do.
  20. Luke 22:63-65; Matthew 26:67-68 and Mark 14:65 report that the high priest's servants and guards abuse Jesus.
  21. Matthew 26:67-68 and Mark 14:65 tell us that the religious leaders, who were at the trial held by the high priest, began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
  22. Peter denies knowing Jesus  as reported in: Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27.  Each of the Gospels give us some details about this event which are not in the other Gospels.  Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter.  The first maid also opened the door for John and Peter.
  23. In Luke 22:55; Matthew 26:69; Mark 14:66 and John 18:18 we read that Peter sat at the fire of the servants to the High priest.
  24. Peter's denial is in Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27.  The account from John gives us a unique report about Peter's denial.
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Sequence of the Crucifixion of Jesus

  1. As seen in earlier Sections of this Study, there are Bible links for certain details, of the chapters found in this section, which are also in the Significant Gospel Events Study.  Those links are in Sections such as: Prophecies, Prophecies Fulfilled and other Sections.  Please be sure to also see that Study for further references.
  2. Please see the note for John 18:29 which has historical references related to this trial, which come from the International Standard Bible Encyclopedia.
  3. Matthew 27:1-34; Mark 15:1-20; Luke 23:1-26 and John 18:29-19:16 tell us about the trial of Jesus,  done by Pilate and Herod.  Jesus  was sent to Pilate for a judgment of death since it was not lawful for the Jews to give a death sentence.  There is quite a lot, in all of the Gospels, about this judgment.  The accounts start with the references provided and some of the details are reported in one account but not in others.  Please see the note for John 18:29 which has the time-line for this trial that comes from the International Standard Bible Encyclopedia.
  4. In Matthew 27:1-2; Matthew 27:11-26; Mark 15:1-15; Luke 23:1-7; Luke 23:11-25 and John 18:28 we read that Jesus  was sent to Pilate after His trial by the Jews.
  5. Only in Luke 23:2 do we read the accusation which the religious leaders made to Pilate against Jesus.  In John 18:29-32 we read that Pilate asked them what they accused Jesus  of and they replied If he were not a malefactor, we would not have delivered him up unto thee.  However, that just calls Him a criminal and is not a true accusation of a specific crime like is required in a court of law.  We continue to read how Pilate trued to refuse to judge Jesus,  but eventually agreed to their demands.
  6. While the above is going on, Matthew 27:3-10 tells us about Judas Iscariot realizing what He did and his interaction with the religious leaders.  Then Matthew's account returns to telling us about the trial of Jesus  by Pilate.
  7. In Matthew 27:11-14; Mark 15:2-5; Luke 23:3 and John 18:33-37, we read about Pilate questioning Jesus:  and the various Gospel accounts tell us different details.  The accounts start with Pilate asking Jesus:  Art thou the King of the Jews?  The answer is reported in Matthew 27:11; Mark 15:2; Luke 23:3 and John 18:34.  The answer from Jesus,  in every Gospel account, is almost the same words(Thou sayest it),  except that John relates more of the conversation.  Supposedly, that phrase (Thou sayest it)  is a figure-of-speech which means: 'This is a truth which has no valid questioning against it'.
  8. Matthew 27:12-14; Mark 15:2-5 and Luke 23:9-10 tell us that Jesus  answered nothing to the accusations which the religious leaders brought against Him when He was tried by the civil authorities.
  9. Matthew 27:15-24; Mark 15:6-14; Luke 23:13-24 and John 18:38-40 tell us that Pilate tried to release Jesus  as part of an annual release of one criminal by the Roman government.
  10. Only in Luke 23:13-16  do we read that Pilate called the Jewish leaders and said that he would chasten  Jesus  and then release Him.  While the statement from Pilate is not in the other Gospel accounts, the offer from Pilate, to release Jesus,  was also reported in: Matthew 27:15 and John 18:39.  This was when they stirred up the people to demand Barabbas instead.
  11. We read about Barabbas, and the crowd's preference for him over Jesus  in: Matthew 27:16-26; Mark 15:7-15; Luke 23:17-25; John 18:40 and Acts 3:14.
  12. (Matthew 27:17; Mark 15:7-8; Luke 23:13-15 and John 19:3) was the first time that Pilate spoke and tried to avoid crucifying Jesus.  The first time is also when Luke reports that Pilate called the Jewish leaders and said that he would beat Jesus  and then release Him.  This was when the Jewish religious leaders stirred up the people to demand Barabbas instead (Luke 23:13-16).
  13. In Matthew 27:19 and John 19:13 we see that Pilate sat in the judgment seat.  But, only Matthew 27:19 tells us about Pilate's wife warning him: Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
  14. The Jews rejected Jesus  as reported in Matthew 27:21-25; Mark 15:9-14; Luke 23:18; John 18:40 and as reported in John 19:14-15.  This was after Pilate declared Jesus  to be innocent.
  15. Then, in Luke 23:20; Matthew 27:21; Mark 15:9 and John 19:12, we read that for a second time (spake again to them),  that Pilate spoke and tried to avoid crucifying Jesus.  This was also when Pilate tried an appeal to the masses to not crucify their Messiah / Christ,  Who would also be their King.
  16. Then, for the third time,  (Matthew 27:22; Mark 15:12; Luke 23:22 and John 19:14) Pilate tried again.  The three times lets us know that Pilate was, symbolically, speaking for God and their three rejections would be used by God when he legally judged them for their rejection of Jesus  as their King.  Thus, we see that Pilate tried more than once and more than one way to keep from crucifying Jesus.  However, Pilate eventually did, and was found guilty by God even though he, symbolically, washed his hands and said I am innocent of the blood of this just person  (Matthew 27:24).
  17. In addition to that interaction, this was when the Jews said: His blood be on us, and on our children  (Matthew 27:25).
  18. Matthew 27:26; Mark 15:15; Luke 23:24 and John 19:16 tell us that Pilate condemned Jesus  to death.  This was after Pilate declared Jesus  to be innocent in John 19:4, John 19:6 and Luke 23:4.
  19. Matthew 27:26; Mark 15:15 and John 19:1 tell us that Jesus  was scourged.  Jesus  prophesized that this would happen in Matthew 20:19.
  20. In Luke 23:4; Luke 23:14; John 18:38; John 19:4 and John 19:6 we read that Pilate said, about Jesus,  I find no fault in this man.  His pronouncement did not make him innocent and, since he represented the government of this world, we see that the governments of this world were as guilty as the Jews for the crucifixion of Jesus.  Pilate tried to free Jesus again in Luke 23:16 and John 19:14-15.  This second time was after Pilate declared Jesus  to be innocent.
  21. In Luke 23:5  we read the perversion of truth that the Jewish leaders gave to justify having Pilate crucify Jesus.
  22. Luke 23:6-7 tells us that Pilate sent Jesus  to Herod for trial.  Only in Luke 23:8-12 do we read about the trial of Jesus  by Herod.  Herod did not do the judgment for Pilate although Herod and his men did abuse Jesus.
  23. The scourging  reported in John 19:1-5 occurs at this time.  This is different from what happens after Pilate condemns Jesus  to be crucified.  Pilate did this then brought Jesus  back before the crowd wearing a crown of thorns and tried to release Him again.  But the religious leaders stirred up the crowd to demand crucify Him.
  24. In John 19:8-12 Pilate finally realized that Jesus  was more than 'just a human man' but it was too late for his personal salvation.  There are also other incidents in John's Gospel, which occur at this time, and the detail notes for the Book Study on John's Gospel.
  25. These references tell us that Jesus  was in Pilate's judgment hall at least three times: before being sent to Herod, before being beat and given a crown of thorns, and before being sent to be crucified.  This fulfills the prophecy by Jesus  found in Matthew 26:31 and Mark 14:27 and John 16:32.  This also matches Luke 23:22 where we read: he (Pilate) said unto them the third time.
  26. Matthew 27:23-25; Mark 15:13-14; Luke 23:21; John 19:6 and John 19:15-16 tell us that the Jewish leaders and the people prove their rejection when they cried crucify him.
  27. Matthew 27:26; Mark 15:15; Luke 23:24-25 and John 19:16 report that Pilate condemned Jesus  to death.  Further, Luke 23:24 reports Pilate gave sentence that it should be as they required.  These references give us the reports of the official legal judgment by the Roman Government.  This was after Pilate declared Jesus  to be innocent in John 19:4; John 19:6 and Luke 23:4.
  28. In Matthew 27:26; Mark 15:15 and Luke 23:25 we read that Barabbas was released and Jesus  was taken to be mocked and crucified.
  29. In Luke 23:22-23 Pilate again offered to chasten  Jesus  and let Him go.
  30. In Matthew 27:27-31; Mark 15:16-19 and John 19:1-5 we read that Pilate let his soldiers abuse Jesus  and then brought Jesus  back before the crowd wearing a crown of thorns and tried to release Him again.  But the religious leaders stirred up the crowd to demand crucify Him.
  31. Mark 15:15; Luke 23:24 and John 19:16 all tell us that Jesus  was led from the Roman judgment seat to be crucified.  Between the judgment hall and the cross He was beaten by the Roman soldiers.  This fulfills the prophecy by Jesus  found in Matthew 26:31 and Mark 14:27 and John 16:32.
  32. In John 19:7-12 we read that Pilate questioned Jesus  more after the Jews told Pilate that Jesus  was the Son of God.  In the end, when the Jews threatened Pilate's position in the Roman government, Pilate sent Jesus  to be crucified.
  33. In Matthew 27:28; Mark 15:17 and John 19:3-4 we read that the Roman soldiers clothed him with purple / put on him a scarlet robe  as a mockery of His being King of the Jews.  In addition, Matthew 27:31 and Mark 15:20 tell us that they, later, took it off.  It is possible that this happened twice and it is possible that it happened once and either Mark or John reports the event out of time sequence.  Please remember that none of the Gospel authors stick to a strict time sequence in their accounts.  In addition, the notes for Matthew explain the different colors reported.
  34. In: Matthew 27:29; Mark 15:17; John 19:2 and John 19:3-4 we read that a crown of thorns  was put on the head of Jesus.
  35. In: Matthew 27:31; Mark 15:20-22; Luke 23:26 and John 19:16-24 report that Jesus  was taken to be crucified.
  36. We are told that the soldiers laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus  in Matthew 27:32; Mark 15:21 and Luke 23:26.
  37. We are told that Jesus  was crucified at Golgotha  in Matthew 27:33; Mark 15:27 and John 19:17.  Luke 23:33 tells us the same thing only uses the name of Calvary  for the same place.
  38. Luke 23:27-31 tell us that many people disagreed with the Jewish religious leaders and that Jesus  gave them a prophecy of future judgment upon the Jews.
  39. Matthew 27:33-37; Mark 15:22-24 and Luke 23:34 tells us what the soldiers did at the time that they crucified Jesus.
  40. Matthew 27:34; Matthew 27:48; Mark 15:36; Luke 23:36-37; John 19:29-30 tell us that Jesus  was given vinegar to drink while on the cross.  Matthew 27:34; and probably, Luke 23:36-37 tell us that it was mingled with gall: and when he had tasted thereof, he would not drink.  This is assumed to be because gall  dulled the senses and it was offered to Him as an insult.  However, when it was offered plain, as in the other references, Jesus  did drink.
  41. Jesus  was on the cross as reported in Matthew 27:35-50; Mark 15:23-37; Luke 23:32-46 and as reported in John 19:17-30.
  42. Matthew 27:36-37 reports about the soldiers that sitting down they watched him there.
  43. Matthew 1:21; Matthew 1:25; Matthew 27:37; Luke 1:31; Luke 2:21 and John 19:19 all use JESUS,  in all capitals.  This capitalization directly ties these verses together, and also ties this verse to the name Saviour.
  44. Luke 23:34; Mark 15:24 and John 19:23 tell us that the soldiers parted the clothes of Jesus  among themselves.  Spoils were considered normal part of a soldier's pay at that time.
  45. Mark 15:25 gives us the hour of the crucifixion.
  46. Matthew 27:37; Mark 15:26; Luke 23:38 and John 19:19-20 tell us the superscription that Pilate had put on the cross of Jesus.  John 19:21-22 tells us that the chief priests of the Jews  objected to the truth of the title and wanted it changed to support their lie but Pilate refused to change the superscription.
  47. Only Luke 23:39-43 tells us about one of the thieves repenting and being saved.
  48. Matthew 27:38; Mark 15:27; Luke 23:32-33 and John 19:17-18.  All report that Jesus  was crucified between two malefactors.
  49. Mark 15:28 tells us: And the scripture was fulfilled, which saith, And he was numbered with the transgressors..  Please see that note in the Bible Study for the prophecy references.
  50. Luke 23:34 is one of the 'Eight Sayings from the Cross'.  Please see the note for John 19:26 for more about these eight sayings.
  51. Matthew 27:39-49; Mark 15:29-36 and Luke 23:35-43 report others watching and mocking Jesus.  However, John 19:25-27 tells us about the loved ones of Jesus  being there and Jesus  talking to them.
  52. Matthew 27:45; Mark 15:33 and Luke 23:44 tells us that there was darkness over the whole land (from the sixth hour) until the ninth hour.  The fact that this incident is reported in three Gospel accounts makes it very important.  In addition, the fact that it was prophesied also makes it important.  It was prophesied in: Psalms 105:28; Joel 2:31; Amos 5:18; Amos 8:9 and Habakkuk 3:11.  In addition, it is related to one of the plagues on Egypt found in Exodus 10:21-23.  Further, it foreshadows Revelation 6:12 and Revelation 8:12.
  53. Luke 23:36-37 is the only place where we are told that the soldiers mocked Jesus  while He was on the cross.  Other reports of the soldiers mocking Him were before the crucifixion.
  54. Matthew 27:50; Mark 15:37; Luke 23:46 and John 19:30 all tell us that Jesus  literally physically died and that He chose the time of His death.  In John 10:15 and John 10:17 Jesus  prophesied that He would lay down my life.  In addition, we also have prophecies in the Old Testament in: Exodus 12:46; Numbers 9:12; Psalms 22:14; Psalms 22:16-17; Psalms 34:20 and Zechariah 12:10.
  55. Matthew 27:54 Mark 15:38 and Luke 23:45 tell us that the veil of the temple was rent in twain from the top to the bottom.
  56. In Matthew 27:54; Mark 15:39 and Luke 23:47 tell us that: when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
  57. Matthew 27:54 and Luke 23:48 use different words to tell us that the people: saw the earthquake, and those things that were done, (and) they feared greatly.
  58. Matthew 27:55-56; Mark 15:40-41; Luke 23:49 and John 19:25 tell us that there were followers of Jesus  at the cross.
  59. Mark 15:42-45 and John 19:31-37 report that the crucifixion was the day before a sabbath.  This was a high sabbath,  and not a Saturday, as many people assume and many religions teach wrongly.  And, since it was the preparation (for that sabbath day which was an high day), that the bodies should not remain upon the cross on the sabbath day.  Therefore, the Jews requested that they break the legs of those crucified so that they died quicker and their bodies be taken down before the sabbath.  (This is explained in the other Gospel accounts but is not reported by Luke.)  However, when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.  After Pilate verified that Jesus  was dead, he released the body.
  60. Jesus  was buried as reported in Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56 and John 19:38-42.
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Sequence of the Resurrection of Jesus

The events of the Resurrection of Jesus have parallel accounts in all of the Gospels but the details vary between the various gospels because the different authors present different points of view.  There are no conflicts between the Gospels on these events.  Below is the sequence of events, after the body of Jesus  was put into the sepulchre,  as I understand them.  In certain cases, the explanations of how events fit together, without causing conflicts, are in the detail notes for the Book Studies on the various Gospels, especially in the notes for the Gospel of Mark.  Please use the links provided to see the referenced notes for further details as needed.

  1. Matthew 27:52-53 also reports: And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
  2. Matthew 28:1; Mark 16:1-2; Luke 24:1 and John 20:1 all tell us that Several women came to the sepulchre  on the first day of the week.
  3. Matthew 28:2-4 tells us that there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it...And for fear of him the keepers did shake, and became as dead men  Back in Matthew 27:62-66, we were told that the Jewish leaders requested a watch  on the sepulchre  because Jesus  said that He would rise from the dead and they wanted to assure that there was no fraudulent claim of resurrection.  Pilate granted their request.  What is important for this sentence is that the watch  were pretending to be dead when the women arrived.  Therefore, the watch  did not answer any questions.  At some point the watch  left but at no point does it appear that they interacted with any believer.
  4. Matthew 28:2-4 tells us that an angel rolled the stone away from the door to the sepulchre.  Mark 16:3-4; Luke 24:2 and John 20:1 tell us that the women found the stone rolled away from the sepulchre.  It would appear that they did not witness the angel rolling away the stone.
  5. John 20:2 tells us that Mary Magdalene runneth, and cometh to Simon Peter and (John) and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.  Apparently, Mary Magdalene left while the other women were still outside trying to decide what to do.
  6. Matthew 28:5; Mark 16:5-7 and Luke 24:3-7 tells us that the women saw the stone rolled away, went into the sepulchre,  saw that the body of Jesus  was gone, as they were much perplexed thereabout, behold, two men stood by them in shining garments: And as they were afraid, and bowed down their faces to the earth,  and, apparently, while they were bowed, one of the angels sat down.  Then the angels delivered their message to the women that He is risen.  Please see above for many Bible references to this fact.  John 20:1-18 does not say it literally but delivers the same message in a less direct manner
  7. Mark 16:5 tell us that the women had to enter the sepulchre  and saw a young man sitting on the right side, clothed in a long white garment.  Apparently, the women who came with Mary Magdalene decided to do this after she left to get Peter and John.  We are also told that the angel spoke to the women, gave them a message to deliver to the apostles and told them to go.  The wording of the message is slightly different between the two Gospels but the message is, essentially, the same.  Apparently, all the women who were there obeyed the angel.  However, since Mary Magdalene was busy getting Peter and John, she wasn't with these other women at the time of these events.  Apparently, Mary Magdalene had come with the other women but ran to tell Peter and John that the body of Jesus  was gone from the sepulchre.  She did not wait and enter the sepulchre.  with the other women.  Therefore, she missed the message from the angel.  After telling Peter and John, she returned to the sepulchre  where Jesus  met her and spoke to her personally.
  8. Matthew 28:6-7 tells us the message from the angel to the women.
  9. Matthew 28:8 and Mark 16:8 tells us that the women took the message to the disciples in the upper room.  Luke 24:8-11 says: It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not.
  10. Matthew 28:9-10 tells us that Jesus  met the other women and gave them a similar message as the angel gave to them at the sepulchre.  This appearance was after He dealt with Mary Magdalene.  Please see the note for John 20:17 for the explanation of this truth.
  11. After this we have the report in John 28:3-10 which tells us that Peter and John inspected the sepulchre  and then went away again unto their own home.  They, apparently, later returned to the upper room later the same day because they were there when Jesus  appeared there later that same day.
  12. In John 20:11-18 we have the account of Jesus  dealing with Mary Magdalene in a personal way.  Apparently, she returned to the sepulchre by following Peter and John and stayed when they left.  While she was going to get Peter and John, the other women decided what they would do as told in the next few references.  Apparently, they were gone by the time that Peter and John arrived and the two groups did not meet in the way.
  13. Mark 16:9 tells Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene.  Therefore, the events reported in John 20; which tell us about Jesus  dealing with Mary Magdalene, occur before Jesus  met the other women and gave them a similar message as the angel gave to them at the sepulchre.  The other women had left the sepulchre and were heading back while Jesus  dealt with Mary Magdalene.  He then dealt with the other women after dealing with Mary Magdalene but before they returned to the upper room.
  14. John 20:18 tells us that Mary Magdalene reported that she had seen the Lord, and that he had spoken these things unto her.  Mark 16:10-11 reports And she went and told them that had been with him, as they mourned and wept. And they, when they had heard that he was alive, and had been seen of her, believed not.
  15. Matthew 28:11-15 tells us that the watch  reported what happened unto the chief priests,  who paid then to lie about what happened.
  16. Earlier we saw that Mary Magdalene reported to Peter and John They have taken away the Lord out of the sepulchre, and we know not where they have laid him.  As a result, Peter and John ran to the sepulchre,  inspected it and then went away again unto their own home.  Now we see Mary Magdalene, with the other women, report that Jesus  was alive and the eleven refused to believe (Mark 16:10-11; Luke 24:11 and John 20:18).  As a result, Luke 24:12 says: Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.  Apparently, this was a second visit to the sepulchre  by Peter.(John 20:3-10)
  17. Mark 16:12 tells us: After that he appeared in another form unto two of them, as they walked, and went into the country.  Luke 24:13-31 tells us the same thing only with much more detail.  Then Luke 24:22-24 makes it clear that this happened after the women brought their report to the upper room and after Peter was told about the risen Lord Jesus,  for the second time, and he returned to the sepulchre.  In addition, Luke 24:38-49 makes it clear that this happened before Jesus  appeared in the upper room for the first time.
  18. Mark 16:13 and Luke 24:23-35 report that these two disciples returned to the upper-room and reported to the rest of the disciples but, neither believed they them.
  19. Luke 24:33-34 reports that Jesus  appeared to a Simon who may or may not have been Peter.  At this time, the eleven  were in the upper-room and had not seen the resurrected Lord Jesus  but were about to see Him.
  20. Mark 16:14; Luke 24:36-49 and John 20:19-23 tells us about the first time that Jesus  appeared in the upper room.  Luke's account provides much more detail than the other Gospel accounts.  When Jesus  appeared in the upper room, He upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
  21. Luke 24:50-53 appear to be a continuation of Jesus  appeared in the upper room, but tell us about Jesus,  at that time, going out and returning to Heaven.  Therefore, with what we read elsewhere in the Bible, there must be a time gap of several days between these two sections of the Gospel of Luke.  Therefore, time wise, this reference is that the end of all Gospel accounts..
  22. John 20:24-25 tells us that Thomas refused to believe.  Then John 20:26 tells us Jesus  returned after eight days  and dealt with Thomas.
  23. Matthew 28:16 tells us: Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.  After that Matthew doesn't tell us any more events which fit into the sequence but ends his Gospel with his portion of the 'Great Commission'.  Their going to Galilee, appears to be after the first day of the resurrection of Jesus.  This is, apparently, when John 21 occurs.  It also appears that the disciples returned to the upper room and were there when Jesus  returned to Heaven (Acts 1) and when the Holy Ghost was given to them (Acts 2).
  24. Jesus  commissioned the apostles, and us, to do the 'Great Commission', as reported in Matthew 28:18-19; Mark 16:15-18; Luke 24:45-49 and Acts 1:8.
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Appearances of Jesus Christ After the Resurrection.

Acts 1:3 says: To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.  Thus, we have forty days  between when Jesus  first appeared in the upper-room and when He returned to Heaven.  We also know that the disciples were in the upper-room on the day of the resurrection and they were there on the day that Jesus  returned to Heaven.  However, Matthew 28:16 says: Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.  So, how long they were away is not revealed.  In addition, John 21 tells us about Peter leading several of the other disciples to return to their jobs in the world as fishermen.  So, we also know that they left for these two incidents, but the Gospel accounts do not tell us about any of the other time as to where they were or what they did.  This makes it impossible to provide an exact time sequence for these forty days.  The events which are reported to have happened during these forty days are doctrinally important by themselves without us knowing the time sequence of when they happened.  Therefore, God does not provide this information.

The resurrection of Christ  and of all men was prophesied in several verses including: Genesis 3:15; Genesis 22:18; Genesis 26:4; Genesis 49:10; Exodus 3:6; Exodus 3:16; Numbers 21:6-9; Deuteronomy 18:15; Job 14:13-15; Job 16:9-10; Job 19:23-29; Job 30:9-14; Psalms 16:9; Psalms 16:10; Psalms 16:11; Psalms 17:15; Psalms 22:6-7; Psalms 22:13; Psalms 35:15-16; Psalms 35:25; Psalms 49:15; Psalms 69:7-12; Psalms 71:20; Psalms 132:11; Isaiah 7:14; Isaiah 9:6-7; Isaiah 26:19; Isaiah 28:5; Isaiah 40:10-11; Isaiah 49:7; Isaiah 50:6-7; Isaiah 52:13-14; Isaiah 52:53; Isaiah 53:3; Jeremiah 23:5-6; Jeremiah 33:14-15; Lamentations 52:14; Ezekiel 34:23; Ezekiel 37:1-14; Ezekiel 37:25; Daniel 9:24-26; Daniel 12:2-3; Daniel 12:13; 6:2; Hosea 13:14; Micah 5:1-4; Micah 7:20; Zechariah 9:9; Zechariah 13:7; Malachi 3:1-3; Malachi 4:2.  Further, we read about the resurrection of the dead in Matthew 22:23-32; Matthew 24:31; Matthew 25:1-13; Matthew 27:52-53; Mark 12:18-27; Luke 14:14; 20:27-38; John 5:21; John 5:25; John 5:28-29; John 6:39-40; John 6:44; John 6:54; 11:23-25; 14:19; Acts 2:26-31; 4:1-2; 24:15; 17:18; 32; 23:6; 8; 24:14-15; 26:6-8; Romans 4:16-21; 8:10-11; 19; 21-23; 1Corinthians 6:14; 15:12-32; 35-57; 2Corinthians 4:14; 5:1-5; Philippians 3:10-11; 21; 1Thessalonians 4:14; 16; 2Thessalonians 1:10; 2Timothy 2:18; Hebrews 6:2; 11:19; 35; Revelation 1:18; 20:4-6; 13.  Therefore, these references should be used to comfort the saints about God's repeated promise of our own resurrection.

We find the Bible uses Jesus  and rise / raised  together, to speak about the resurrection of someone else (done by Jesus)  in Luke 7:22; John 12:1; John 12:9; Ephesians 2:6.  In addition, the Table Of Miracles provides links the places where the Gospels tell us about Jesus  raising the dead 3 times.

  1. Jesus  appeared after His resurrection to Mary Magdalene as reported in Mark 16:9-11 and John 20:14-17.
  2. Jesus  appeared after His resurrection to the other women, who had gone to the sepulchre early in the morning, as reported in Matthew 28:9-10.
  3. Jesus  appeared after His resurrection to the two disciples on the road to Emmaus as reported in Mark 16:12-13 and Luke 24:13-31.
  4. Jesus  appeared to a Simon who may, or may not, have been Peter.  This was reported in Luke 24:33-34.
  5. Jesus  appeared to Peter as reported in 1Corinthians 15:5.
  6. Jesus  appeared after His resurrection to the eleven apostles as reported in Mark 16:14; Luke 24:36-49 and John 20:19.
  7. Jesus  appeared to the eleven apostles, again, a week later as reported in John 20:26.
  8. Jesus  appeared to Peter, John and several other disciples, when they went fishing, as reported in John 21.  We are told that this was the third appearance to the group of disciples, who would become apostles, but that does not count His appearing to individuals or to others.
  9. Matthew 28:7-17 tells us: that Jesus  told the disciples to meet Him in Galilee.  That section also tells us that they met there.
  10. Jesus  appeared, on several different occasions, to several different believers as reported in 1Corinthians 15:3-8.
  11. Jesus  appeared after His resurrection to the eleven apostles as reported in Mark 16:14-18.  Jesus  commissioned them, and us, to do the 'Great Commission', as reported in Matthew 28:18-20; Mark 16:15-20; Luke 24:45-49 and Acts 1:8.
  12. Jesus  appeared to the apostles when He ascended into Heaven as reported in Mark 16:19; Luke 24:50-53.  We also have appearances in Acts 1:4 and Acts 9:3; which have to be added to that Study when it is completed.
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