|
Our Lord's Week
Finishing the Work “Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished” (Luke 18:31). Richard Doctor Nisan 7: Thursday 6 PM to Friday 6 PM, 33 AD 1 Near Sabbath Eve at Bethany. Departing from Galilee and moving south with the object of reaching Jerusalem for the Passover, our Lord and his party crossed the Jordan River once they were clear of the Samaritan settlements. Coming from the Jericho side, they would have had a rigorous uphill climb to Bethany. They still were not in sight of the holy city, for Bethany was the next-to-last stop on their route to Jerusalem. It was near evening on Friday, or the close of Nisan 7, when they reached Bethany. Bethany can be viewed as an almshouse where the poor were received and assisted. 2 This, and the mention of Simon the Leper at Bethany (Matthew 26:6, Mark 14:3) suggests that pious patrons from Jerusalem settled recovered lepers there. Thus, when our Lord remarked, that “For you always have the poor with you” (Mark 14:7, Matthew 26:11, NASB), this would fit the local situation perfectly without sounding callous. Only in Bethany do we find mention of the poor on the lips of the disciples. Led by Judas, all of them objected to the extravagance displayed by Mary, noting that the expensive perfumed oil used on Jesus might have been sold and the proceeds given to the poor (Mark 14:5, Matthew 26:8-9, John 12:4-6). Bethany lay nestled on the eastern slope of the Mount of Olives in a well-wooded and terraced ravine screened from the summit of the mount by the intervening ridge. This geographical situation was appropriate to Bethany’s mission, which required a separation from the Holy City. Current scholarship from the Qumran “temple Scroll” describes three places for the care of the sick, including one for recovered lepers, that were located east of Jeru-salem. Bethany fits this description. The passage also defines that there should be a minimum separation of three thousand cubits, or one Roman mile from the city; for within the precincts of the Holy City, nothing unclean was to be seen. 3 John 11:18 says Bethany was 15 furlongs from the city (a furlong-stadion was 607 feet, hence 1.7 miles or 2.8 km). However, this is the distance via the road from the gate. Smoke rising from the cooking fires in Bethany would appear only 1.1 miles from the city wall at the nearest point. Consequently, the mandated separation for care of the sick there corresponded with all the rabbinical injunctions. Recent archeological studies examined the names found carved on thousands of ossuaries at the site. These suggest that Bethany in the time of Jesus was settled by people from Galilee, who had come to live by Jerusalem. This would explain why Jesus and the disciples, as Galileans, would find that in addition to the warm hospitality, it was convenient to stay in Bethany. As the account notes, Bethany was the home of Lazarus, whom Jesus raised from the dead (John 11:43, 12:1,9-10). So strong is the identification with this historical event that the local Muslims who had settled the site adopted the name El-Azariyeh or the “village of Lazarus” to mark the location. Late in the day on Friday (Nisan 7), still six days before Passover, our Lord arrived in Bethany with his apostles and closest followers (John 12:1). With the lateness of the hour there would be no traffic from Bethany into Jerusalem reporting Jesus’ arrival. There were instructions that news of Jesus’ whereabouts should be brought to the authorities (John 11:57). The company lodged in what was likely the walled home compound of Lazarus, Martha, and Mary. Until the evening of the Passover supper, Bethany was our Lord’s headquarters, his station for refuge, rest, and comfort. Here, he was loved. We can be sure that the household of Lazarus was well-prepared for Jesus and his company and provided amply for their washing, refreshment, and supper, before some much needed rest at the end of this momentous journey. Nisan 8: Friday 6 PM to Saturday 6 PM Sabbath at Bethany. Within the city of Jeru- salem itself, the Gospel of John records that speculation raged. “What think ye?” were the words on everyone’s lips as both the townspeople and the pilgrim multitudes, who thronged into Jerusalem for the upcoming Passover debated whether the prophet from Galilee would come to confront the chief priests and Pharisees who had given an order for his arrest (John 11:55-57). They were quite unaware of the company’s quiet arrival in the neighborhood, just before the Sabbath observance had shut the gates and closed down commerce. The Gospel accounts have no record of what was to be the last Sabbath observance before our Lord’s crucifixion. Certainly, the magnitude of this day of rest and the need to prepare for what would lay ahead must have laid heavily upon our Lord’s heart and in his prayers. At the same time, in view of the exciting days to follow, some consideration of God’s faithfulness in fulfilling the promises to his people and the deliverance of Israel from bondage would be a possible topic. Such a discourse would escape the special notice of the Gospel writers, who focused more on recording the solemn warnings of our Lord about the impending disaster for the nation. Possibly the company traveled outside the city walls to what is believed to be John Mark’s family home near the garden of Gethsemane. We are told, “Jesus ofttimes resorted thither with his disciples” (John 18:2). Nisan 9: Saturday 6 PM to Sunday 6 PM Evening Prior to “Palm Sunday.” Following Jewish reckoning, this day’s activity began with the dinner at the house of Simon the Leper on Saturday evening. There has been specu-lation as to who Simon was, including that he was the father of Lazarus and his sisters or the deceased husband of Martha (Reprints, page 3534). Many of the people loved Jesus and Simon may well have been another supporter who lived in Bethany. He might have been cured of his leprosy by the Savior’s touch. However, with the arrival of Jesus and his disciples at Bethany, many in the neighborhood learned of his presence and came not only to see Jesus, but also Lazarus, whom Jesus had raised from the dead. For this reason, the chief priests consulted that they might put Lazarus also to death because Lazarus was a living testimony of the Lord’s Messiahship, and as a result many of the Jews believed on Jesus” (John 12:1-11). At the meal, Mary took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the odor of the ointment. Instigated by Judas Iscariot, the disciples became indignant (Mark 14:4-5, Matthew 26:8) when Judas Iscariot asked, “Why was not this ointment sold for three hundred pence, and given to the poor?” (John 12:3-5). This sum would be a full year’s wages. This, Judas said, “not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein” (John 12:6). However, this motivation was apparent only in hindsight. Our Lord’s response to Judas was a particularly stinging rebuke, “Then said Jesus, ‘Let her alone: against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always’” (John 12:7,8). This rebuke, and Jesus’ commendation of Mary, created the final rift with Judas. When the tender root of sin’s weed sends down its deep taproot, it takes only some little and innocuous act to give sinners the satisfaction that they are justified. It is they who have been wronged, and they alone are in the right. The Triumphal Entry. The gospel account does not record if our Lord told his company that, following the night’s rest, they would see him enter the city in triumph on the next morning. It seems unlikely that he shared this information with them, for if he had, the disciples would probably not have slept at all that night. They would be exhausted by the activity of the week soon enough. Indeed, both the preparation of a kingly beast — a donkey that had never been ridden — for entry into the city and the preparation for the last supper appear to have been pre-arranged directly by our Lord on his own, without even his inner circle of Peter, James, and John being informed. Nearby to Bethany, the last stage on the road to Jerusalem was the fashionable suburb of Bethphage. Bethphage held a commanding view of the city and hosted the homes of some of the well-to-do. This was the nearest suburb and from Bethphage a road led directly to the Eastern Gate of Jerusalem. Bethphage is located on the western slope of the Mount of Olives with a magnificent view of the Holy City. The mother donkey and her colt, upon which no one man had ever ridden, were tethered there in preparation. 4 Much has been said about the humility of the donkey as compared to the noble horse. However, it must be kept in mind that the nation was forewarned at the time of the Exodus, “But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven” (Deuteronomy 11:11). Horses are at a disadvantage on such terrain, and on the hillsides and in the steep valleys; the donkey is the superior beast for transit. For this same reason, the trail ride in a precipitous site such the Grand Canyon of the Unites States employs the descendants of these sturdy and sure-footed beasts rather than horses. As they came into sight of the city, Jesus wept (Luke 19:41). Prophesying of the bitter times to come, Jesus warned the city that her enemies, “shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation” (Luke 19:44). Undeterred by our Lord’s weeping, some disciples ran down the hill with joy to announce the Lord’s coming so that the people could cut palm fronds from nearby gardens to strew in the way. In a spontaneous demonstration of adoration, the people shed their own outer garments as the cold of early morning gave way to the warmth of the day, so that these garments could be cast into the path to carpet it. The joyful procession began outside the city gate “at the descent [from] the Mount of Olives” (Luke 19:37). John records the crowd, “took branches of palm trees, and went forth to meet him” and subsequently, he was mounted on the colt (John 12:13, 14). With the joy came the criticism from the authorities for this celebration which they viewed as unwarranted. “All the city was stirred” by the news of his arrival (Matthew 21:10 ASV). The people and the children shouted cries of “Hosanna,” and “Blessed is the King of Israel that cometh in the name of the Lord” (John 12:13). Thus was Zechariah 9:9 fulfilled. Ignoring these criticisms, our Lord commended the outpouring of joy. As we might expect, Jesus then taught the people and healed those in the multitude who had diseases (Matthew 21:14). Then some ethnic Greeks came seeking an audience with the Lord. They made their wishes known through Philip and then Andrew, the two apostles who bore Greek names. 5 This episode is a continued fulfillment of the prophecy in Zechariah 9:10: “and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.” Typically, the approach of Gentiles during our Lord’s ministry had been met with some reaffirmation of the special priority of Israel in God’s arrangements (John 4:22, Matthew 15:24-26). But there was no such dismissive response here. What takes place instead is a short discourse beginning with the characteristic “Amen, Amen ...” that the gospel writers preserved in the record. 6 Jesus speaks of how, when a seed dies, it brings forth much fruit (John 12:24). Our Lord knew that he was the seed that was about to die, and the fruitage would include not only those of the harvest from the Israelites indeed, but also sheep from far distant folds, who were now Gentiles and aliens to the promises. Yet, the raw emotion of the fast transpiring events commands our attention, “Now is my soul troubled; and what shall I say?” (John 12:27). The Lord closes his short discourse on the death of the old order with the hope for the new order saying, “Father, glorify thy name” (John 12:28). Clearly, this burden of bringing condemnation on the old order weighed heavily, and to underscore the importance of this event, a heavenly miracle occurred, for “then came there a voice from heaven, saying, ‘I have both glorified it, and will glorify it again.’ The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. [But] Jesus answered and said, ‘This voice came not because of me, but for your sakes’” (John 12:28-30). Ominously, Jesus added, “And I, if I be lifted up from the earth, will draw all men (both Jew and Gentile) unto me. This he said, signifying what death he should die” (John 12:32-33). John adds that, after this discourse, Jesus sought to escape from the press of the people and hide (John 12:36). But nothing escaped the penetrating glance which is one of the Lord’s few personal features of appearance on which the Gospels comment. Jesus “looked round about upon all things, and now that eventide was come, he went out unto Bethany” (Mark 11: 11). This disapproving look was one of warning of what was to come on the following day. The day was far spent and as the shadows of late afternoon came, Jesus and the twelve apostles worked their way through the crowds and departed the temple. They passed back through the gate and climbed up into Olivet following the route that would return them to Bethany for their night’s rest (Matthew 21:17). Nisan 10: Sunday 6 PM to Monday 6 PM Arising in the morning, the company departed early and Jesus hungered (Matthew 21:18). Here, by the side of the road stood a fig tree in luxuriant leaf, even though it was not the time for figs (Mark 11:13). The knowledge of the day taught that the blossom and the fruit of fig trees appeared before the leaves. Hence, the appearance of leaves gave the promise of fruit. The tree, being without fruit, was cursed by the Lord. While our Lord issued many dire warnings to those who departed from God, this was a rare example of him pronouncing judgment and is the only recorded miracle where Jesus caused a worse state, not a better one. But the son of Man came not to destroy, but to save lives. This curse was not against a person, but against a tree that represented the false professions of the nation of Israel. 7 As he and his disciples entered the temple, the business of merchandising during this busiest time of the year was going on in full measure. The stern looks of disapproval from the preceding day had not been heeded, not that Jesus would have expected the Jewish leaders to heed his looks of disapproval. This time our Lord did not show the same restraint he exhibited the preceding day, but he cleansed the temple from the defilements of commerce, overturning the tables with great physical force, and not permitting vessels to be carried through the temple. This was consistent with other unheeded rabbinical warnings and refers to those who simply used the court of the temple as a convenient shortcut for carrying on their daily commerce (Mark 11:15,16). He condemned the leaders saying, “It is written, My house is the house of prayer: but ye have made it a den of thieves” (Luke 19:46). They were furious with him and became more focused than ever on his death. However, in his presence, the authorities could only muster some weak reproaches (Matthew 21:23). Then they, like the rest of the crowd, listened in amazement to his teachings. He challenged them on the ministry of the martyred John the Baptist asking whether his baptism had any merit (Matthew 21:25). They had no good answer to his question. The language of parables by which he criticized the Jewish leaders could be easily understood, by both the dull of hearing as well as the quick-witted who made up the elite of the temple. Jesus told the story of a rich-landowner (the heavenly father) who left his precious fields in the hand of husbandmen who “took his servants, and beat one, and killed another, and stoned another” (Matthew 21:35). Then the husbandmen conspired against the son of the landowner himself, slaying him (Matthew 21:38-39). If the near riotous excitement of the adoring crowds from the preceding day, the reports of communications with Gentiles, the disruption of temple commerce in a direct challenge to their authority, and now this thinly disguised parable were not enough, the closing line could not have been clearer; “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof ” (Matthew 21:43). The parable of the marriage with the unworthy guests was then presented (Matthew 22:2-14). Following this engaging story, the authorities took counsel and came up with a new tactical approach. But that would be held in reserve for the morrow, when the crowds would come again. The sooner Jesus was eliminated, like his meddling predecessor, John the Baptist, the better as far as the authorities were concerned. “But when they sought to lay hands on him, they feared the multitude” (Matthew 21:46). As the afternoon shadows lengthened, the com-pany once again made their way back to Bethany for the night’s repose. Nisan 11: Monday 6 PM to Tuesday 6 PM Leaving for Jerusalem in the morning, Jesus and the disciples once again made their way down the road passing the fig tree that had been so full of leaves the morning before. It now stood forsaken of leaves and withered. This was certainly not natural and must have resulted from the curse pronounced the day before. Peter opened the discussion, “Rabbi, look, the fig tree which you cursed has withered!” (Mark 11:21 NASB). Jesus answered, “Have faith in God” (Mark 11:22). He urged them to take advantage of the power of prayer, prayer that could move mountains (the kingdoms of this world). But this power was not the magical outworking of spirit power promised in the pagan practices of the day. Instead, Jesus reminded them that proper prayer must be tempered with forgiveness and the recognition of our own undone state in need of forgiveness. Yes, this unfortunate tree perished to illustrate a lesson, but the disciples were not to think that the power of prayer was meant to bring misfortune upon those who would oppose the truth. As soon as the company made their way into the temple, the chief priests, the scribes, and the elders were waiting. They went to him as a body and challenged his authority (Mark 11: 28). Jesus responded by challenging them on the ministry of John the Baptist. They still had no answer, but now they were prepared with a new approach to embarrass him before the multitude. They would engage him in the type of public debate used to test the cleverness and soundness in scriptural understanding of prominent rabbinical scholars. No parables today. They would spar with Jesus on their own field of battle. They would use the cleverest paradoxes, for which there were seemingly no answer, to confound Jesus. The first one posed was, “is it lawful to give tribute unto Caesar, or not” (Matthew 22:17)? Jesus perceived both their wickedness and their approach. “Why do you tempt me, you hypocrites,” asked Jesus warming to the new direction of affairs. The question of the tribute to Caesar (Matthew 22:17-22) met with an unrehearsed answer that would please God, Caesar, and common sense. It would become a byword. Our Lord asked, “Whose is this image and superscription?” They said unto him, “Caesar’s.” Then Jesus said unto them, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” Stunned, but not vanquished, next came the Sadducee question on marital arrangements in the resurrection. This met with an unexpected and wise answer, together with a rebuke (Matthew 22:23- 32). The Sadducee’s erred, not knowing either the Scriptures or the power of God. The crowd, who had perhaps only known Jesus by reputation, were astonished at his doctrine (Matthew 22:33). Finally, the Pharisees challenged him on which was the greatest commandment (Matthew 22:34-40). This question certainly was improperly formed because the Ten Commandments fall into two categories: man’s duty to God, and man’s duty to man. By asking our Lord to identify one great commandment, the Pharisees hoped to trick our Lord into identifying one duty above the other. Refusing to be constrained by the question, our Lord’s answer set forth the two guiding principles for each of these sections of the Decalogue. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:37-40). After these three questions, Jesus took the initiative and asked a question that should have revealed to them that the Messiah was not just a child of Adam descended through David. If David then called the Messiah “Lord,” how is he his son (Matthew 22:41-45)? Messiah must have some special parentage since David calls him by such a title of honor, “Lord.” “And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions” (Matthew 22:46). The Jewish leaders were baffled. Jesus had bested them on their field of Scriptural debate. Jesus now began his most direct and extensive criticism of the authorities, who towered over the religious life of Israel but were willing to engage in sedition and murder. On them would come nothing less than judgment for all the righteous “blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar” (Matthew 23:35). In place of “Barachias,” the actual name was Berachiah, the “Blessed of Jehovah,” perhaps the high priest. (2 Chronicles 24:20-22). Jesus then concluded: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Matthew 23:37-39). Jesus meant what he said. This debate marked the end of his public ministry. From this time forward, all his energies would focus solely on strengthening his disciples. The Great Prophecy. Jesus and his company withdrew from the temple and from Jerusalem. Making their way back to Bethany, ascending the road on the Mt. of Olives, Peter, James, John and Andrew asked him privately (Mark 13:3,4), “What of this great temple?” “When shall these things be?” “What shall be the sign of thy presence and of the end of the Age?” (Matthew 24:3). As they settled down on the hillside overlooking the city, Jesus answered their questions. His response, the great prophecy of Matthew 24, laid out the course of history for the entire Gospel Age and took much of the remaining afternoon to relate. Then in the late shadows of the day, they returned to Bethany. The accounts suggest that the parables of Matthew 25 directly followed. However, given the lateness of the hour and the shift of teaching pattern back to parables, these lessons may well have been to the entire group of disciples starting in the evening. Nisan 12: Tuesday 6 PM to Wednesday 6 PM Jesus then gave the parables specially meant to warn the disciples. These are recorded in Matthew Chapter 25. The parable of the wise and foolish virgins would certainly be appropriate for evening consideration. While the Gospel accounts record no activities by Jesus during the daylight hours, the parable of the talents and the parable of the sheep and the goats may have been related during the day. We may assume that the rest of this day was spent in rest, prayer, and reflection, possibly even at Gethsemane. Matthew’s Gospel suggests that possibly during this day Judas covenanted to betray Jesus, “Ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be crucified” (Matthew 26:2). The Gospel of Luke also suggests that it was near the Passover when the betrayal took place. Judas, separating himself from the apostles, made his way on an urgent mission that would bring him into the secret and murderous counsel of the chief priests. “He promised, and sought opportunity to betray him unto them in the absence of the multitude” (Luke 22:3-6, Matthew 26:14-16). Nisan 13: Wednesday 6 PM to Thursday 6 PM The Gospel accounts record no activities until the late afternoon departure to celebrate the Passover in Jerusalem. Peter and John were sent ahead to prepare for the company (Luke 22:8-13). There were prearranged signals such as the oddity of a man carrying a water vessel (Mark 14:13), so that this location would not be the home of one of the disciples and would not be known ahead of time to Judas. Our Lord’s last ministry to his apostles would now take on a special earnestness as he gave them the final lessons needed for his death and their walk after he ascended to the Father. Here we close the account of the last week, but the Jewish reckoning will be run forward so that the order of events may be clear. Nisan 14: Thursday 6 PM to Friday 6 PM 8 Last Supper; the Garden of Gethsemane; Betrayal; Our Lord’s Trial and Condemnation; Crucifixion; Miraculous Darkness; Death of the Savior; Rapid Interment in the Garden Tomb. For further elaboration please see “Memorial Observances,” Beauties of the Truth (May 2008); Charles F. Redeker, Foregleams of the Messiah, Zions Tower of the Morning (1982); Charles F. Redeker, “Memorial Observances,” Beauties of the Truth (February 2009). Helping to establish this as the date of the crucifixion, in Jerusalem the “Moon was turned to blood” as the partial eclipse cast a reddish shadow on the rising moon possibly augmented by unusual atmospheric disturbances which brought darkness during the crucifixion. 9 Nisan 15: Friday 6 PM to Saturday 6 PM The Sabbath passed with Jesus in the grave. Nisan 16: Saturday 6 PM to Sunday 6 PM As soon as the gates were open in the morning, the women went to the tomb to find it empty. The Lord was risen as the first-fruits of them that slept (1 Corinthians 15:20). In the temple, the offering of the first fruits of the spring barley was a shadow that now brought the earnest and faithful to the reality. This was the eighth day — a day of new beginnings. __________ (1) Dating taken from “The Memorial Supper — Questions of Interest;” and “The Moon and the Crucifixion,” Beauties of the Truth, February 1996. Also see Ruggies, C., “The Moon and the Crucifixion,” Nature, Volume 345, 21 June 1990, page 669. Remember that Jewish reckoning of the day goes from sundown to sundown. (2) The oft quoted scholarship from John Lightfoot (writing in 1647) asserted that Bethany meant “house of dates,” using the Hebrew Beth a-nay-yaw. This inter- pretation, however, has not weathered critical re-exam-ination of the philology and more recent archeological developments which render it “house of sorrows.” (3) The Roman “mile,” or literally, “one thousand” standard 5-foot paces was modified during the middle ages and is 0.85 modern miles; or 1.48 km. (4) Evans, Richard, “An Ass and a Colt,” Beauties of the Truth, August 1991. (5) They are specifically called Hellenes (Strong 1671) and are not to be confused with those of Jewish lineage who were sympathetic to Greek culture (called Hellenists, Strong 1672. In Acts 6:1 this is translated as “Grecians.”) (6) The translation of “Amen, Amen” which is Aramaic into “Verily, verily” seems to go against the obvious intent of the Gospel writers that this be left untranslated. (7) A possible explanation of the Cursing of the Barren Fig Tree (Mark 11:12 ff.). “[This miracle is] a stumbling-block to many. They feel that it is unlike Jesus, and so someone must have misunderstood what actually happened, or turned a spoken parable into an active miracle, or something like that. Some, on the other hand, welcome the story because it shows that Jesus was human enough to get unreasonably annoyed on occasion. It appears, however, that a closer acquaintance with fig trees would have prevented such misunderstandings. ‘The time of figs was not yet,’ says Mark, for it was just before the Passover, about six weeks before the fully-formed fig appears. The fact that Mark adds these words shows that he knew what he was talking about. When the fig leaves appear about the end of March, they are accompanied by a crop of small knobs, called taqsh by the Arabs, a sort of forerunner of the real figs. These taqsh are eaten by peasants and others when hungry. They drop off before the real fig is formed. But if the leaves appear unaccompanied by taqsh, there will be no figs that year. So it was evident to our Lord, when he turned aside to see if there were any of these taqsh on the fig tree to assuage his hunger for the time being, that the absence of these taqsh means that there would be no figs when the time for figs came. For all its fair show of foliage, it was a fruitless and hopeless tree” (F. F. Bruce, The New Testament Documents, Are They Reliable?, 5th edition, Grand Rapids: Eerdmans, 1960). (8) April 3, 33 AD (9) See Footnote 1, page 4. |