SUMMARY OF THE LIFE OF JESUS The principal element of the NT, the Gospels, present four different versions of the life and teachings of Jesus, including the 'Passion' cycle which describes the events leading up to Jesus' crucifixion and resurrection. Though details differ between the four Gospels, Jesus is represented as a young man from a village called Nazareth in Galilee, who is the son of Joseph, a carpenter, and his wife Mary.

Portrait of Jesus by Rembrandt (17th century)

Some Gospels begin their narrative when Jesus (now in his late 20's) travels to the Jordan River to be baptized by a charismatic preacher named John the Baptist. Other evangelists provide a Nativity cycle which suggests that Jesus was born in the city of Bethlehem, close to Jerusalem. This event would fulfill the prophesy, contained in Micah 5:2, that the hameshiach or Messiah, the new anointed Redemeer of Israel, would be born in Bethlehem.

After his baptism, Jesus initiates a ministry of his own in Galilee proper -- specifically, the triangle of cities surrounding the northern shores of the Sea of Galilee (today's Lake Kinnareth). He surrounds himself with twelve disciples or 'apostles' who are culled from the fishing communities around the lake. Jesus then proceeds to preach an eschatological doctrine known as the 'Kingdom of God' that warns that a new reign under YAHWEH is at hand. However, Jesus says, only those will be allowed to enter into this Kingdom who (1) genuinely repent their sinful ways, (2) are steadfast in their faith to God as shown by Jesus, and (3) reciprocate His mercy by acts of compassion. Jesus illustrates his teachings with parables or metaphorical proverbs, a popular device used by Jewish prophets in centuries past.

Jesus bolsters the divine legitimacy of his ministry by a series of faith healings and miracles in many of the towns and villages that he and the apostles pass through. In fact, the four Gospels combined record no less than 33 miraculous events. Many miracles occur only in one Gospel, specifically the Gospel of John that seems to have been based on traditions other than the Gospels of Mark, Luke and Matthew.

Jesus is at pains to stress that, as an observant Jew, he does not seek to subvert the precepts of the Torah. "Think not that I am come to destroy the Law, or the prophets," he says in Matthew; "I have not come to destroy, but to fulfill." (Mt 5:17). Jesus' teaching has much in common with that of the Pharisees, particularly on key issues such as the final judgment and resurrection of the body that are rejected by the Sadducees. He is often depicted in active dialogue with them, although Matthew's gospel also contains a strong polemic against the Pharisees and portrays the discussions with Pharisees in a negative light. Matthew's position was probably motivated by a need in his own time to affirm Jesus' authority over that of the nascent rabbinic movement which commanded great respect in the Jewish community after the destruction of the Temple ended the role of the Sadducees and the Temple priesthood. The Pharisees, a reforming lay movement in First Century Judaism, were concerned that all people should live a life of ritual purity equivalent to that required of the Temple priesthood, whose sacrifices were necessary for the forgiveness of sins. When Jesus claimed to be able, on his own authority, to cleanse the ritually impure and to forgive sins, he probably "pushed the envelope" a bit too far for some, especially the priests whose monopoly on these matters Jesus challenged even before the scene with the moneychangers in the Temple which seems to have been what triggered the priests to act against him.

Jesus' preaching finds resonance among the poor, but the Jewish urban centers of northern Galilee seem to reject his teaching. Embittered, he curses the cities in which he has spent so much time arguing the validity of his vision (Mt. 11:21). Shortly thereafter, Jesus decides to take his ministry to the heart of the Jewish nation -- the city of Jerusalem. Word of his wondrous deeds has traveled ahead, for he is enthusiastically received by the local inhabitants as the Messiah. But certain Jewish leaders, particularly among the Saduccees who control the Priestly Council of the Sanhedrin, think he may stir up the people to the point where the Roman occupiers will feel they need to suppress a possible rebellion (John 11:47-50). At their instigation, the Jewish Temple Guards arrest Jesus in the Garden of Gethsemane, and bring him before Caiaphas, the High Priest.

However, the Priestly Council is not authorized to condemn a Jew to death. Caiaphas thereupon petitions the Roman Procurator, Pontius Pilate, to have Jesus executed on grounds of sedition. Pilate happens to be in Jerusalem for the Jewish festival of Passover, when Jerusalem is flooded with pilgrims from all corners of Judea and the Roman garrison is on high alert. When Caiaphas and his followers clamor for Jesus' death, the Procurator agrees.

Jesus is scourged and taken to a hill outside the city walls, known as Golgotha. He is crucified and dies on the cross. Later that afternoon, he is taken down by his disciples, wrapped in linen and placed in a tomb, according to Jewish custom. Three days later, a group of women followers return to the tomb to anoint his body. But the place is empty; a youth standing nearby tells them that Jesus has risen.

Jesus thereafter appears in many places to his disciples. He eats with them and invites them to examine his wounds, so as to assure them that he is not a ghost. Finally, he ascends into heaven and leaves his apostles with the promise that divine inspiration -- the Holy Spirit -- will henceforth guide them in the propagation of his New Kingdom message.

This is where the Gospels end, but the narrative is continued in the Book of the Acts of the Apostles, arguably written by the same author of the Gospel of Luke. This book chronicles the early growth of Christianity in Judea, Asia Minor and the Aegean under the stewardship of the apostle Peter as well as a recent convert named Paul.