duração ministerio jesus

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The Duration of Jesus' MinistryAuthor(s): Solomon ZeitlinSource: The Jewish Quarterly Review, New Series, Vol. 55, No. 3 (Jan., 1965), pp. 181-200Published by: University of Pennsylvania PressStable URL: http://www.jstor.org/stable/1453716

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THE DURATION OF JESUS' MINISTRYBy SOLOMONEITLIN,Dropsie College

THE GOSPELS n their account of Jesus' ministry do notspecify its duration. The Gospel according to Luke statesthat in the fifteenth year of Tiberius CaesarJesus came toJohn to be baptized. 1 This would be in the year 29. 2 In thesame Gospel it is stated that John began his ministry whenAnnas and Caiaphaswere high priests. It further stated thatJesus was thirty years of age when he began his ministry. 3According to the Gospels John the Baptist was imprisonedand put to death by Herod Antipas. 4 Jesus was crucifiedunder Pontius Pilate, who was the procurator of Judaeafrom 26 to 36. 5 According to the Gospel of John, Caiaphaswas high priest when Jesus was crucified. There is no directstatement in the Gospels as to the length of the ministry ofJesus. They are not historicalbooks.The authors were not interested in the simple historicalfacts. Their major concern was theology. The Gospels areswathed about in theological clothes. The historian whodeals with the period of Jesus must seek to divorce thetheological encasement from the historical facts. He mustbear in mind that the Gospelswere written after the destruc-tion of the Judaean State, more than two generationsafterthe death of Jesus. Even the Gospelaccordingto Mark,whichis the earliest, was written after the burning of the Templeand his Gospel was based on logia. 6 There were different1 3.1-21.2 Tiberius became emperor in the year 14 CE. Cf. Suetonius,Tiberius; Dio, LVII.3 Luke 3.23.4 Ant. I8.5. 2(116-119); Mark. 6.17-29; Mat. I4.I-II: Luke 9.9.

5 Cf. Ant. 18.2.2(35), 7.I0(237); Eusebius, Ecclesiastical History,I.9-10.6 Cf. M. S. Enslin, ChristianBeginnings, pp. 382-385; C. Guignebert,Jesus, pp. 30-36.12


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traditions about Jesus' ministry and which found their wayinto the Gospels.Jesus' ministry was in the State of Judaea, in Galilee andin Judaea. It is associated with events which took place inJudaea and in connection with the people and the rulers.It is thereforeimportant for the history of the Second JewishCommonwealth, f it is possible, to ascertain the duration ofthe ministry of Jesus. Since Jesus' ministry is connectedwith John the Baptist it is imperative, if possible,to ascertainwhen John was put to death by Herod Antipas.The early Church Fathers gave different dates as to thelength of the ministry of Jesus. Irenaeus, who lived in thesecond half of the second century, opposed the view of thosewho maintained that Jesus' ministry lasted only one year.He assertedthat it lasted much longer.7Thus at the time ofIrenaeus the Christiansbelieved that Jesus' ministry lastedone year. Clementof Alexandria (d. c. 2I7) had also held thatJesus' ministry lasted one year. 8 He further stated that thedestruction of Jerusalem occurredforty-two years and threemonths after the death of Jesus. 9 Since the destruction ofJerusalem took place in the year 70, if we deduct 42, fromthat date we arrive at the year 28. Thus, according toClementof Alexandria, Jesus was crucified in the year 28,the I4th year of Tiberius.This contradicts Luke, who placesthe beginningof Jesus'sministry in the I5th year of Tiberius,i.e. 29. Clement wrote that from the time of the crucifixionof Jesus to the destructionJerusalemthere elapsedforty-twoyears and three months. Jerusalemwas taken by the Romansin the month of Gorpiaeus10which corresponds o September.This contradicts the Gospels which state that Jesus was

7 Contra Haereses, 2.22.5, . . . affirment, dicunt uno anno cumpraedicasse, et duodecimomense passum.8 The Stromata, I, 21.9 Ibid.10 Jewish War, 6.8.5(407, IO.I(435). "Thus was Jerusalem takenin the second year of the reign of Vespasian (70 CE) on the eight ofthe month Gorpiaeus."

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crucified during the Festival of Unleavened Bread (the endof March or April) which would be more than three months.Tertullian states that Jesus's ministry lasted one year, andthat he was crucifiedin the consulatea of Rubellius Geminusand Fufius Geminus. 11They were consuls in the year 29. 12He places the crucifixion on the 25th of March.13AccordingtoTertullian,Jesus was about thirty years of age at the timeof the crucifixion.14The Churchhistorian Eusebiusmaintain-ed that Jesus' ministrylasted not full fouryears. 15Accordingto him Jesus came to be baptized in the I5th year of Tiberius,i.e. 29. Thus if Jesus' ministry lasted not quite four yearsJesus was crucifiednot before the year 33. It is evident thatthe early ChurchFathers were at variance as to the durationof Jesus' ministry as well as to the year of the crucifixion.Modern scholars also are at variance as to the duration ofJesus' ministry and the year of the crucifixion. Some holdthat Jesus was crucified in the year 33, others that it wasin the years 30, 29, while still others hold that it was in 28. 16Goguel, for example, asserts that Jesus was baptized byJohn in the year 27, that on the eve of passover in 28 Jesuscame to Jerusalemand there met his death. 17Guignebertisof the opinion that the maximum length of Jesus's ministrywas three or four months. 18The various opinions of the scholars with regard to theduration of Jesus' ministry are due to the differentaccountsof it given in the Gospels. The Gospelsdo not give the yearof the crucifixion. Luke records that in the fifteenth year

11 Adversus Iudaeos, 9, Quae passio huius exterminii intra temporaLXX hebdomadarum perfecta est sub Tiberio Caesare, consulibusRubellio Gemino et Fufio Gemino.12 Cf. Tacitus, Annals, 5.1.13 Adversus Iudaeos. 9, die VIII calendarumAprilium.14 Ibid.15 Ecclesiastical History, 1.10.ou.xoUv 6OC5uoqoWS' 6Xoq 'TeTpaoc&drOSeLXvu'raOrS toi c'cTpoS 7lL&Vv8ocaxoaatocXq p6voq.16 Cf. Ch. Guignebert, Jesus, I956, pp. 210-211.17 Maurice Goguel, The Life of Jesus, New York, I933, p. 252.18 Ibid., p. 2II.

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of Tiberius Caesar Jesus came to John to be baptized. Thefifteenth year of Tiberius correspondsto 28-29. According tothe synoptic Gospels Jesus went after the baptism only onceto Jerusalemand there met his tragic end. John records thatJesus went to Jerusalemseveral times after the baptism. Inchapter 2.I3 John states, "And the Jews' passover was athand and Jesus went up to Jerusalen." In the same chapter,23, he states, "And when he was in Jerusalemat the passoverin the feast (day), many believed in his name when they sawthe miracleswhich he did." In chapter 5.I, it is stated "Afterthis there was the feast of the Jews and Jesus went up toJerusalem." The feast of tabernacleswas called among theJews "the feast". 19 In chapter 6.3-4 it is stated, "And Jesuswent up into a mountain and sat with his disciples. And thepassover,feast of the Jews, was nigh." We have in chapter7.I-3 "Afterthese things Jesus walked in Galileefor he wouldnot walk in Judaea. because the Jews sought to kill him.Now the Jewishfeast of tabernacleswas at hand. His brethrentherefore said unto him depart hence and go into Judaeathat thy disciples also may see the works that thou doest."We have in chapter 10.22-23, "And it was at Jerusalem the(feast) of dedication (Hanukkah)20 and it was winter. Andthe Jewish passover was nigh at hand... in I2.I, "ThenJesus six days before the passover came to .Bethany." Onthis passover, according to John, Jesus was cricufied. Johnrecordsthat Jesus journeyedto Jerusalema numberof timescovering a period of several years. He was in Jerusalem onthe festival passovers of different years. Jesus was there onthe festival of tabernacles after his first passover visit andagain on another festival of tabernacles, and also during thedays of Hanukkah. His last journey to Jerusalemwas at thetime of the passover. Thus Jesus was in Jerusalem on threedifferent passovers and two festivals of tabernacles. Thus,

19Xn.20 yXoCVLa.

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according to John, Jesus's ministry lasted more than twoyears, at least.In order to define the length of time of Jesus' ministry wehave to clarify the events in connection with John theBaptist. As was noted before, he began to preach in theI5th year of Tiberius Caesar. We know from both Josephusand the Gospels that Herod Antipas imprisoned John andlater executed him. There are differences in the accountgiven by Josephus and that found in the Gospels regardingthe imprisonment and the slaying of John. According toJosephus, Herod Antipas imprisoned John and later slewhim as he was apprehensive that John might arouse thepeople to revolt. He thought it wiser to kill him than torepent when it would be too late. 21 There was a war betweenthe Judaeans and the Nabataeans brought about by the actof Herod Antipas; he had sent away his wife, the daughterof the king of Nabataea, and married Herodias, wife of hishalf brother Herod (still living), son of MariammeII, Thearmy of Herod Antipas was defeated in the war. Josephuswrote that some Judaeans thought that destruction of thearmy was God's punishment for the slaying of John. 22Theauthors of the Gospelsrelate that Herod Antipas slew Johnthe Baptist because he rebuked him for marrying Herodiasthe wife of his brother Philip, which was against the penta-teuchal law. 23 The authors of the Gospels are in error.Herodias was not the wife of Philip, but was the wife ofHerod, son of MariammeII. 24Salome, daughterof Herodias,was the wife of Philip. 25 Furthermore it is unlikely that

21 Ant. I8.5.I(I09-110).22 Ibid., I8.5.2(II9).23 Cf. Mark 6.I7.24 Cf. Ant. i8. 5. 4 (I36). 'HpoS&Ld8i Oc&rv &SeXqcplv?Toc 'Hp687)'HpO8ou roi?3LeyXou rnotSl Yeyov6TLx MapLza4tJL.^p TouOL,covoq ...25 Ibid. (I37). n 8i OuydcqPpaurTj= aoraX4tl cprclTc,P y=ctLe?t.Cf. also the Hebrew Josippon.WSee Hegesippus, De Bello Judaico, 2.5. Uxornm Philippi H s-ir:nrnv1we oivbla K O nnp11| oN11*nnm1 ?n1See Hegesippus, De Bello Judaico, 2.5. Uxorem Philippi Herodes

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Herod Antipas killed John for rebuking him because of hismarriage to Herodias, wife of his half brother Herod. Hewould not have been disturbed by the rebuke of John asundoubtedly he had been rebuked by many of the spiritualleaders of the Judaeans for committing an act forbidden bythe Pentateuch.Josephus, in recording the imprisonment and slaying of

John, wrote that Herod Antipas feared that his preachingand his influence might disturb the people. Josephus furthersaid that Herod Antipas thought it would be better to putJohn to death than to repent when it would be too late.The political atmosphere in the Middle East was disturbedby the challenge of King Artabanus of Parthia to Rome.Tiberius Caesar was terrified.26 He dispatched Consul L.Vitellus to Syria in the year 34, giving him full power. 27It was the duty of every client prince to keep his domaintranquil. It was imperative for Herod Antipas to have nodisorderin his territory. It is true that John did not preachrevolt. He appealedto the people to be virtuous and baptizedthem for the expiation of their sins. John called for a religiousawakening. Herod Antipas was aware of the Apocalyptists,in character-a religious people, who preached for a changein society, and who had caused trouble to his father KingHerod. Judas of Galilee, who preached non-submission tothe Romans,did so in the name of religion.John concentratedhis activities in Peraea, where there was a melting pot ofdifferent peoples who could be easily aroused to revolt. Johnbegan preachingin the year 29. Most likely his imprisonmenttook place in the year 32-33. He was executed at the close ofthe year 33, more probably in the beginningof 34.inlicito ac nefasto sociavit sibi iure matrimonii. Non tulit hoc Iohanneset ait illi; non tibi licet habere uxorem fratris tui. Turn ille commotusin carceremdetrusit Iohannem. The author of Josippon undoubtedlymade use of Hegesippus.26 Cf. Ant. I8.4.4(96).27 Tacitus, Ann. 6.32. Cf. also Dio, 58.26.

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Accordingto Mark,28 Herodias, the wife of Herod Antipas,was hostile to John because he rebuked Herod Antipas formaking her his wife while her previous husband, half brotherof Herod Antipas was still living, which is prohibited by thePentateuch. Accordingto the law she was not his legal wifebut was an adulteress. There is a possibility that the Gospelaccordingto Marksupplements Josephus. Herodias was thedaughter of Aristobolus who had been executed by his fatherKing Herod. She was the granddaughterof MariammetheHasmonean. Like her brother Agrippa she was ambitious.She left her husband Herod, a commoner,and married HerodAntipasbecausehe was a tetrarch. She probablythought thatshould there be children through her marriage they wouldbe descendants of the Hasmonean family. This would givethem a strong claim to the hegemony over Judaea. Later,when Gaius Caligula made her brother Agrippa king overthe domain of Philip, she persuaded her husband HerodAntipas to go to Rome for the purpose of obtaining the titleof king. 29 John's taunting her as an adulteress,as not beingthe legal wife of the tetrarch, would make the children nodescendants of the Hasmoneans but would brand them asillegitimatechildren n the eyes of the Judaeans,and that thisenraged her. The execution of John was due to politicalreasonsas was pointed out by Josephus. Herodiasencouragedher husband to do away with John.The account of Jesus' going to John to be baptized istheological not historical. Professor Morton Enslin was rightwhen he said that the connection between Jesus and Johnthe Baptist was brought in later by Christian thinking. 30Baptism became the ultimate requirement in Christianity.Since Jesus never practised baptism 31 it was necessary forthe early Christians to connect Jesus with John, that Jesus

28 6.I7-28.29 Ant. I8.7.I-2(240-255).30 Christian Beginnings, Ch. X, pp. I49-I53.31 John 4.2.

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was baptized by him. John the Baptist becamethe messengerwho paved the way for Jesus. 32The Gospel accordingto Markdefinitely states that Jesusof Nazareth camefromGalileeand wasbaptizedby Johnin theJordan.33Matthewgives another version, namely that Jesuscame from Galilee to the Jordan to John to be baptized butJohn said, "I have need to be baptized of thee and comestthou to me?" 34 Jesus was baptized. According to Luke,Jesus was baptized at the time when John baptized thepeople,being thirty yearsof age when he beganhis ministry.35The Fourth Gospelalso connects Jesus with John the Baptistbut does not state that Jesus was baptized by him. "Thenext day John seeth Jesus comingunto him and saith Beholdthe lamb of God which taketh away the sin of the world....And I knew him not but he that sent me to baptize withwater the same said unto me. Upon whom thou shalt see thespirit descending,and remainingon him, the sameis he whichbaptizeth with the holy spirit." 36 From the Fourth Gospelit can be seen that Jesus was not baptized by John theBaptist. From the same Gospel we learn that Jesus did notbaptize people but the disciple did. 37 There was no furtherassociationbetween Jesus and John the Baptist. Mark statesthat after John was imprisonedJesus went to Galilee wherehe preachedthe gospel of the kingdom of God. 38Not only in the Gospel of John but also in the synopticGospelsthere are indications of enmity between the disciplesof John the Baptist and Jesus. The Gospels state that thedisciples of John the Baptist came to Jesus and asked whythe disciples of John do fast while the disciples of Jesus donot fast. 39 The Gospel according to Luke states that whenJohn the Baptist learned of Jesus's miracleshe sent two ofhis disciples to Jesus to interrogatehim. They said to Jesus,

32 Cf. Enslin, Ibid. 36 1.29-33.33 1.9. 37 4.2.34 3.I3-I7. 38 1.14.36 3.2I. 39 Cf. Mark 2.I8.

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"John the Baptist hath sent us unto thee saying Art thouhe that should come? Or look we for another?" 40 This seemsto indicate that John while in prison sent men to find outabout Jesus, that he was not sure whether Jesus was theman whom the people expected. These two men led differentways of life. John'sraiment was of camel's hairwith a leatherngirdle around his loins. He did not eat breadnor did he drinkwine. His food consisted of locusts and wild honey. 41 He livedin the wilderness. Jesus not only ate bread and drank winebut he dined with the Pharisees,42 publicans and sinners.43He dressed like his fellow men and traveled through thecountry, mingling with the people. The way of life led byJesus displeased the disciples of John the Baptist.The Fourth Gospel states that Jesus went to Judaea withhis disciples.At the same time John the Baptist was baptizingin Aenon near Salim. This evangelist added, "for Johnwas not yet cast into prison."44 Mark, on the other hand,states that Jesus went to Galilee when John the Baptist wasimprisoned.45In carefully pursuingthe narrative in the Gospelsconcern-ing the relationshipbetween Jesus and John the Baptist wemay construct the duration of the ministry of Jesus. In theyear 29 Jesus went to the wilderness around the Jordan tobe baptized by John. Whether Jesus was baptized cannotbe definitely established.Jesus went to John in Peraea in thelatter part of 29. He did not remain therelong and, apparentlydisappointedin John, returned to his native country Galileewhere he began to preachthe coming of the kingdomof God.The idea of the approachof the kingdom of God was propa-gated by the Apocalyptists and became the belief of manyJudaeans who were influenced by them .With the approach

40 7.I9-20; cf. also ibid. 24-25.41 Matt. 3.4.42 Luke 7.36; II.37-38.43 Mark 2.15; Luke 27-29.44 3.24.4S I.I4.

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of the festival of Passover Jesus came to Jerusalem. Whilehe was in Judaea some disputations occurred between thefollowers of Jesus and the followers of John. 46 Jesus leftJudaea and returned to Galilee where he continued hisministry. It appears that some ofhis followers had been con-templating to take Jesus by force and make him king. 47It seems that some of the followers of Jesus were nationalistswho wanted Judaea restored as a kingdom and planned toinstigate a revolt against Rome. Jesus was averse to any openrebellionand fled to a mountain to escape these followers.48While in Galilee Jesus frequently visited Capernaum andCaesarea Philippi. Jesus concentrated his ministryin Galilee.He feared going to Judaea feeling intuitively that a plot wasbeing organizedin Jerusalemto kill him. His brethren, whodid not believe in Jesus, wanted him to go to Judaea so thathis followers could witness his deeds. He declined to do soas he feared for his life saying, "my time is not yet fullcome." 49 When his brethren went to Jerusalem for thefestivaloftabernacleshe alsowent but insecret.WhileJesuswasin Jerusalemhe openly continued his ministry. He remainedin Jerusalem until after Hanukkah in the winter of 33-34,and it was duringthis time that John the Baptist was put todeath by Herod Antipas. Jesus then went to Peraea50whereJohn the Baptist had originallypracticed his ministry.The synoptic Gospels confine the contact between Jesusand John the Baptist to the time of the baptism of Jesus.Not only from the Gospelof John but even fromthe synopticGospels themselves it may be inferred that Jesus hadseveral contacts with John the Baptist. True, Jesus wassomewhat disappointed in John's way of life, his preachingand baptism but John made a profoundimpressionon Jesusand influencedhim. When Jesus askedhis discipleswhat men46 Cf. John 3.22-36.47 Ibid., 5.I5.48 Ibid.49 Ibid., 7.8.50 John I0.40.

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thought of him they answered that the people said he is Johnthe Baptist. 51Accordingto the Gospels,Jesus comparedJohnwith Elijah. 52 He followed the doctrine of the Apocalyptistswho believed that Elijah would return and be the forerunnerof the Messiah.Matthew states, "And his disciplesasked himsaying Why then say the scribes that Elias must first come?And Jesus answered and said unto them, Elias truly shallfirst come, and restore all things. But I say unto you, thatElias is come already, and they knew him not but have doneunto him whatsoever they listed. Likewise shall also the sonof man suffer of them. Then the disciples understood thathe spake unto them of John the Baptist." 53 Jesus alsocompared John the Baptist with the prophets. Luke wrote,"The Torah (law) and the prophets were until John: Sincethat time the kingdomof God is preached."54 It is true thatsome of the passages in the Gospels, wherein Jesus upholdsJohn the Baptist, were editorial additions when the earlyChristians accepted John as an integral part of Christianity.It is evident from the synoptic Gospels and the Gospelaccording to John that there were clashes between the disci-ples of John the Baptist and those of Jesus. These clasheswere based on the fundamental differences in their views.John the Baptist practiced baptism, Jesus did not. Johnintroduced baptism for the remission of sin. Jesus preachedthe approach of the kingdom of God, the coming of theMessiah,the king of Israel.From Peraea Jesus went to Judaea, Jerusalem.55He wasreluctant to go, even fearful. He sensed that after John wasput to death for causing a disturbance that he would sharethe same fate. Not only he but also his discipleswere reluctantto go to Jerusalem. Jesus felt that he must go so as not toshake the faith of his followers and their trust in him. The

51 Mark 8.28.52 Cf. Mark 9.I1-I3.53 17.I0-I3.54 i6.i6.65 John IO.40; II.7.

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Gospelaccordingto Markrelates, "And they were in the waygoing up to Jerusalem; and Jesus went before them... Andas they followedthey were afraid."56Jesus said to his twelvedisciples, "Behold we go up to Jerusalem; and the son ofman shall be delivered unto the chief priests, and unto thescribesand they shall condemnhim (to death)andshall deliverhim to the gentiles." 57 These were not the exact words ofJesus, no one there took down his words. Mark wrote theGospellong after Jesus was crucified.He based his gospel ona tradition held by the early Christiansthat Jesus knew thathe would be put to death in Jerusalem. In reality Jesus andhis twelve apostles hesitated over going to Jerusalem. Theywere fearful that Jesus would be put to death because hisfollowersin Galileewanted to declare him king of Israel andthis would have been sufficient grounds for the Romanauthoritiesto kill him.

Jesus went to Jerusalem by way of Jericho. 58 That he tookthis road instead of the usual way through Samaria andJudaea may indicate that Jesus and his disciples wanted toavoid the populated country where most of the inhabitantswere hostile and the Roman authorities had many spies tosupervise any manifestation that might lead to disturbance.Jesus reached Jerusalem shortly before Passover in the year34. Upon his arrival he was greeted by his followers whochanted, "Blessed be the kingdom of our father David, thatcometh in the name of the Lord, Hosanna in the highest." 59John states that when Jesus came to Jerusalemhis followers,"took branches of palm trees, and went forth to meet himand cried Hosanna, blessed be the king of Israel that comethin the name of the Lord."60 ProclaimingJesus king of Israel,thus makinghim take the place of King David, was sufficientto condemn Jesus a rebel against the Roman authorities.

56 IO.32-33.57 Ibid., 33.58 Ibid., 46.59 Ibid., II.IO.60 I2.I3.

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JESUS' MINISTRY-ZEITLINIndeed when he was crucified the words "Jesus the king ofthe Judaeans", were inscribed on the cross.It is well known that there is a discrepancy between thesynoptic gospels and the Gospelaccordingto John. Accordingto the former, Jesus was arrested on the first night of thefestival of unleavened bread and was crucifiedon the followingday, the first day of the festival. 61 Thus the last supper wasthe paschal meal, after the slaughteringof the paschal lamb-known as the Seder.Accordingto the Fourth Gospel,Jesuswas arrestedon the night of the thirteenth of Nisan and wascrucified on the following day when the paschal lamb wasslaughtered, .e. on the fourteenth of Nisan. 62Thisdiscrepancyled to a schism in the early days of Christianity regardingthe fixing of the day of pascha, (called Easter in Englishspeaking countries)-the Quartodecimansand the anti-Quartodecimans.Some churches held that Jesus ate thepaschal lamb on the fourteenthday of Nisan was crucified onthe first day of the festivalof unleavenedbread,andcelebratedpascha on the fifteenth day of Nisan. They were the anti-quartodecimans following the date given in the synopticgospels. Other churchesfollowed the date given in the Gospelaccordingto John, that Jesus was crucified on the eve of thefestival (passover)of unleavenedbread when the paschallambwas slaughteredand hence celebratepaschaon the fourteenthday of Nisan. They were the quartodecimans. 3Many NewTestament scholars have tried in variousways to reconcile hiscontradiction. All critical objective scholars of the NewTestament hold that this contradiction is irreconcilable64While there is a contradictionbetween the Gospelsas to thedate of the crucifixion, all of them wrote that Jesus was

61 Cf. Mark I4.12-72, I5.I; Matt. 26.17-75, 27.1-2; Luke 22.7-71;23.1.62 John 18.28. Cf. S. Zeitlin, "The date of the Crucifixion accordingto the Fourth Gospel" JBL, I932, pp. 263-271.63 Cf. Eusebius, The Ecclesiastical History, 5. 23.64 C. S. Davidson, An Introduction to theStudy of the New Testament,vol. 2; C. Guignebert, Jesus, pp. 429-43I.

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crucifiedon Friday. Thus, accordingto the synoptic Gospels,the year when Jesus was crucified was Friday, the first dayof the festival of unleavened bread. Accordingto John, Jesuswas crucified on Friday the eve of the festival of unleavenedbread. Thus the first day of the festival of unleavened breadwas Saturday. In our view that Jesus was crucified in theyear 34,-that year the festival of unleavened bread did notfall on Friday nor on Saturday. Elsewhere I pointed out thatthe discrepancy between the synoptic Gospels and the FourthGospel was not a historical discrepancy but was based ondifferent theological views on Jesus. According to the synopticGospels Jesus was the Savior, personifying the festival of un-leavened bread when the Israelites were saved from slavery. Onthe first night of the festival when God smote all the first bornof the Egyptians and saved the first born of the Israelites. 65On the other hand the Fourth Gospel presented the theo-logical view on Jesus, the Messiah,as the Redeemer,person-ifying the paschal lamb. As the paschal lamb was sacrificedon the fourteenth day of Nisan, on the eve of the festival ofunleavened bread, so Jesus the Redeemer was crucified onthe fourteenth day of Nisan to redeem the world from theOriginal Sin. As the evangelist said, "Behold the Lamb ofGod which taketh away the sin of the world."66Justin Martyrwrote, "Christ was the Passover who was sacrificed after-wards."67John, in narratinghis account of the crucifixionofJesus, said that "When they came to Jesus, and saw thathe was dead already, they break not his legs," 68 alluding tothe paschal lamb, of which the Pentateuch said, "a bone ofhim shall not be broken."69 While there is a distinct discre-pancy between the synoptic Gospels and the Fourth Gospelas to the date when Jesus was crucifiedthey agree as to theday. According to the synoptic Gospels and the Gospel

65 "Origine de la Divergence etc." REJ, I926, pp. I99-209.66 John 1.29.671)iologue with Trypho, III.68 I9.33.69 Num. 9.12.

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according to John, Jesus was crucified on Friday. Friday,the day Jesus was crucified,may not be a historical fact butit was based on a tradition which had a theological meaning.Adam was created on Friday, committed the sin on that day,i.e. the original sin, he was tried, condemned to death byGod and died on the same day. 70 Jesus, who personifiedthepaschal lamb, the redeemer of the Original Sin, had to betried and put to death on Friday. The ChurchFather Irenaeus(c. 120-200) wrote, "It is clear that the Lord suffered death,in obedience to His Father, upon that day on which Adamdied while he disobeyed God. Now he died on the same dayin which he did eat. For God said, 'In that day on which yeshall eat of it, ye shall die by death.' The Lord, thereforecapitulating in himself this day, underwent his sufferingupon the day preceding the Sabbath, that is the sixth dayof the creation, on which day man was created; thus grantinghim a second creation by means of his passion, which isthat [creation]out of death." 71 The dates and the day whenJesus was crucified have the accent on theology rather thanon history.Many New Testament scholars have tried to reconcile thediscrepancy between the synoptic Gospels and the FourthGospelas to the date when Jesus was crucified.This has beendone by means of quibbles and equivocations. It has beenmaintained that Jesus ate of the paschal lamb on Thursdayevening. That year Saturday was the first day of the festivalof unleavenedbread and the paschallamb had to be slaughter-ed on the eve, Friday. The Sadducees maintained that thepaschal lamb was an individual sacrifice and therefore could

70 Cf. II Baruch, 23.4-7.71 Contra Haereses, 5.23. Manifestum est itaque, quoniam in illa diemortem sustinuit Dominus obediens Patri, it qua mortuus est Adaminobediens Deo. In qua autem mortuus est in ipsa et manducavit. Dixitenim Deus: 'In qua die manducabitis ex eo, morte moriemini' Huncitaque diem recapitulans in semetipsum Dominus venit ad passionempridie ante sabbatum,quae est sexta conditionis dies in qua homo plas-matus est.

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not be slaughtered late on Friday. Hence they held that thepaschal lamb was slaughteredon Thursday. Jesus ate of thepaschal lamb on Thursday evening. 72This hypothesis is false. The paschal lamb was not anindividual sacrifice. It was on a par with the daily sacrificeswhich took precedenceover the Sabbath. From the story ofHillel in connection with the Bene Bathyra we knowdefinitelythat when the I4th of Nisan fell on the Sabbath the Judaeansslaughtered the paschal lamb. 73 There is a pentateuchalinjunction that the paschal lamb had to be slaughtered onthe fourteenth day. Jesus could not have eaten the paschallamb on the I3th.Since certain Hebrew scrolls were recently discovered,some scholarsby verbal incongruitiesand equivocationshavemaintainedthat they are of the pre-Christianperiod.In someof the scrolls some referencesare made to a solar calendar.Some scholars jumped to the conclusion that two systems ofcalendars prevailed in Judaea during the Second Common-wealth. The view that the scrolls are of great antiquity is initself a deception. As we have proven, it was not based oninternal evidence but on equivocations. There were nodifferent calendarsduringthe Second Commonwealth.In theearly days after the Restoration, when the calendar waschanged from a solar to a lunar-solar t became the calendarof the people, and the Sadducees and Essenes followed it.TheentireJewryof the world followed the establishedcalendarregardlessof wherethey lived-in Judaea or in the Diaspora.The new moons and the festivals were followedby the entireJewry as they were in Jerusalem. Some Judaeans may nothave observed the festivals in accordance with the strict lawbut there were no other festivals. As today many Jews donot observe the festivals in accordance with the law but the

72 Maurice Goguel, The Life of Jesus, New York, 1933, pp. 432-433.Cf. J. Klausner, The History of the Second Temple (in Hebrew), v. 4.pp. 243-245.73 Cf. JQR, Oct. I963, pp. I6I-I73.

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festivals are in existence in accordancewith the establishedcalendar. During the eighth century there were many falsemessiahs, some of whom were illiterate. A change in thecalendar from a lunar-solarto a solar was proposedby some,namely-that the Day of Atonement should always fall onthe Sabbath. Hence the firstday of the Festival of UnleavenedBread was to be on Thursday.74 The fact that in orderthatthe Day of Atonement should be on the Sabbath the firstday of Passover had to be on Thursday indicates that thecalendar was a solar. The year consisted of three hundredand sixty days, each month had thirty days, an additionalday being added to every third month. In a lunar-solarcalendar if the first day of Passover fell on Thursday theDay of Atonement would be on Monday.There was a group,a splintered one of the Karaites,whoeitherproposeda changeof the calendar or introduced a solar calendar. The HebrewScrolls in which allusion is made to a solar calendar weremost probably composed by men of this group. ProfessorYadin proclaimedthat he found a scroll in Masadain whichallusion was made to a solar calendar. This scroll also wasprobably composed by a member of this group. At thebeginning of the seventh century during the persecutionsmany Jews found refuge in Masada.The history of the beginnings of Christianityis shroudedin confusion. The archaeologists and the theologians havemade confusion worse confounded. It may be said that theydistorted the history of the beginningsof Christianity. Theymay have had a temporary success in assigning the Scrollsto the period of the Second Jewish Commonwealth thusmaking them have a value for the history of the Judaeansof that time. No serious historian will accept their view.Some theologians claim that the Scrolls shed light on theBible. By no stretch of the imagination can any historian

74 See Hadasi, nrt ^m *aiS?1Y ;pr' ynn*M 1n 73 15rt yI1n2Va13I atl3"'1id r31-15f1 7snV n1"'13

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assume that the Scrolls which were written by semi-literatepeople duringthe MiddleAges could shed light on the Bible.During the period when Christianityarose the people werevexed with the problemsof rewardand punishment, immor-tality, resurrection,providence, the approachof the Kingdomof Godand ransom,i.e. that a righteous personwith his bloodcould expiate the sin of others or the sin of the community.All of these matters occupied the minds of the authors ofthe apocryphal books which were composed during theSecond Commonwealth. None of these problemsis referredto in the Scrolls,which alonemilitates against their antiquity.Furthermore the fact that terms and expressions of theMiddleAges are employed in the Scrolls establishesthe factthat the Scrolls were composed during the Middle Ages.

In summing up-Jesus began his ministry in the year 29whichlasted until the Springof 34. In the year 34 the festivalof unleavened bread did not fall on Friday nor on Saturday.Mark states, "After two days was the Passover and theunleavened bread; and the chief priests and the scribessought how they might take him and put to death. But theysaid not on the feast lest there be an uproarof the people." 75According to the further account of the same evangelist,Jesus was arrested on the festival. There seemsto be a contra-diction. Mostlikely the early Christianshad two traditions asto the time when Jesus was crucified.However if the year 34 was intercalated, that is that therewere two months of Adar, the first day of the festival ofpassoverfell on Saturday.This would be in accordance withthe synoptic Gospelsthat Jesus was crucified on the first dayof the festival of unleavened bread. It is true that the year33-34 was a sabbatical year in which additional month wasnot intercalated76since the Judaeans were allowed to eatof the new harvest after the I6th day of Nisan whenthe Omerwas brought. To have intercalated another month of Adar

75 14.1-2.76 Sanh. 12.

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would have caused hardship to the people. However at thetime of a drought when the crops had not ripened a monthwas intercalated and the people were gladdened77being ableto bring the Omer at the proper time and harvest the firstfruit for the festival of Pentecost.The activities of Jesus, his visits to many cities and hismany disputations with the Pharisees, as set forth in Markand the other synoptic Gospelsalso indicate that the ministryof Jesus lasted longer than a few months. A New Testamentscholarwrote, "It must be confessed that an examination ofthe movements of Jesus recordedby Markis rarely in favorof their veracity, and that in all too many cases Mark islegitimately suspected of having taken Jesus to this place orthat merely because he needed to have him go there, andnot because he knew that he had actually gone." 78It is truethat the statements in the Gospels about Jesus being incertain cities cannot be taken as facts. To cite an example.Matthew said that when Jesus came to Capernaum,"Theywho received half a drachma came to Peter and said, Dothnot your master pay half a drachma?He saith Yes. And whenhe was come into the house, Jesus prevented him saying,What thinkest thou, Simon? Of whom do the kings of theearth take custom or tribute? Of their own children or ofstrangers? Peter said unto him, Of strangers.Jesus said untohim Then are the children free." 79Jesus could not have saidthis. Half a drachma80 for the Temple had to be paid by theJudaeans,the children. No strangercouldgive half a drachmato the Temple. Jesus could not have made this error. It isnoteworthy that this is found only in the GospelaccordingtoMatthew.

Many of the disputationsbetween Jesus and the Phariseesas recordedin the Gospelscould not have taken place during77 Ibid. 11.78 Ch. Guignebert, Jesus, New York, I956, p. 227.79 I7.24-27.8o ,pt)n nrvns.

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the time of Jesus, as I have pointed out elsewhere.81 Neithercould the statement in the Gospel of Matthew made byJesus, "Woe unto you scribes and Pharisees, hypocrites forye compass sea and land to make one proselyte."82The termger, proselyte, came into usage either a few years before thedestruction or after the destruction of the Temple. Duringthe time of Jesus a convert to Judaism was calledmumar,c[p? oX?s, changer,83 a person who changed his religion,mode of life, and embracedJudaism. Neither was the expres-sion rabbi in vogue during the Second Commonwealth. Itcame into usage after the destruction of the Temple. 84We may harmonize he duration of Jesus'sministrybetweenthe synoptic Gospels and the Fourth Gospel. The synopticGospels give the duration of the ministry of Jesus from thetime of the death of John the Baptist which was at the endof 33 or the beginning of 34 to his crucifixion, thus lastingseveral months. The Fourth Gospel, on the other hand, givesJesus' ministry from the time he came to John in the year29until he was crucified in the spring of 34, thus lasting overthree years. Hence there is no contradiction between thesynoptic Gospelsand the Fourth Gospelas to the durationofthe ministry of Jesus.

81 The Pharisees and the Gospels. 1938.82 23.15.83 JQR, I963, pp. 84-86; S. Zeitlin, "Proselytes and Proselytismduring the Second Commonwealth", Harry Wolfson Jubilee Volume84 Cf. S. Zeitlin, JQR, Oct. I961; ibid. I963, pp. 345-349.

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