Life of Christ (part one): Gospels; Nativity; Backgroud; Baptism; John the Baptist; Disciples

The Four Gospels

There are four gospels.  Matthew, Mark and Luke are called the synoptic (from the Greek words “syn” meaning “together” and “opsis” meaning “seeing”) gospels.  The synopitic gospels tend to focus on Jesus public ministry and teaching in Galilee while the fourth gospel, John, provides us with details of the divine side of Jesus with emphasis on his private teaching to his disciples and the majority of the book occurs in Judea.

Matthew
In Matthew Jesus is presented as the Messiah-King (the lion).

The church history Eusebius (ca. 325 AD) quoted Origen (ca. 220 AD) when he said:
                     
“Among the four gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism.”

Since this gospel was addressed to the Jews Matthew begins Jesus’ genealogy with Abraham and brings it through King David.  This is to prove that Jesus is the King of Israel.  Matthew avoids speaking the name of God which would offend the Jews and so he calls Jesus the Son of David instead of the Son of God and the Kingdom of God (used four times) is referred to as the Kingdom of Heaven (thirty-four times).  Matthew mentions Jewish customs with out explaining them indicating his readers were familiar with them which also indicates a Jewish audience.  Matthew uses over 129 Old Testament quotes, references or images.

Matthew is unique in addressing the church (16:18; 18:17) and Gentiles (wisemen, centurion, Canaanite woman, 24:14, 28:19)

Mark
In Mark Jesus is presented as Jehovah’s Servant (the ox)

In all the writings of the earliest church fathers Mark is the accepted author.   Writing around 110-140 AD Papias, the bishop of Hieropolis, quotes his teacher, the apostle John, as saying that Mark traveled with Peter, listened to him teach, accurately, but not chronologically, recorded what Peter remembered and then interpreted and  translated Peter’s Aramaic teaching into Greek.  Papias’ understanding is confirmed by Justin Martyr who described it as “the memoirs of Peter” (160), Irenaeus who called Mark “the disciple and interpreter of Peter” (180), Clement of Alexandria (195), Tertullian (200) and Origen (230).  Mark is mentioned in scripture as John Mark in  Acts 12:12, 25; 13:5, 13; 15:37, 39; Col. 4:10; 2 Tim. 4:11; Philemon 24; 1 Peter 5:13.  In Mark 14:51,52 John Mark records a story that included himself the night of Jesus’ arrest.  John Mark’s mother’s house was where the early Jerusalem church met and may have been the location of the last supper.  Peter refers to John Mark as “my son” in 1 Peter 5:13.

Mark’s book is a “gospel”, or “”euangelion”, from the first century Roman and Greek world.  The word “euangelion” was adapted by the New Testament writers but not developed by them.  In the Greek and Roman world “euagnelion” was a technical term for a message of military victory and also referred to joyful information concerning political and personal success.  When the good message, or “euangelion”, was heard and received the gods where thanked and sacrifices were offered.  Anytime the divine emperor sent out a decree, made a speech or performed some deed the information of this event was “euangelion” or the “gospel” of the emperor or king.  As Mark writes his book he is recording the “euagelion” of Jesus Christ.  Mark is trying to capture the message or the decree of Jesus.  Since Mark is recording the context of the gospel and not writing the history of Jesus Christ chronological order is not necessary.

This book, the shortest of the four gospels, was not written for Jews but as a source of encouragement for believers.  It was not written in Judea since Mark seems to focus on communicating with people unfamiliar with Jewish customs and the land:

1. Aramaic (the language of Judea which Peter, Jesus and others spoke) is translated into Greek (the language of the Greek world Rome had conquered) in 3:17; 5:41; 7:11, 34; 9:43; 10:46; 14:36; 15:22, 34.
2. There are places Latin (the original language of Rome) words are used instead of the expected Greek. (5:9; 6:27; 12:15, 42; 15:16, 39)
3. References to the time of day are Roman as in 6:48; 13:35.
4. Jewish customs are explained in 7:3-4; 14:12; 15:42.
5. Compared to Matthew, the Old Testament are not referred to as frequently.
6. The man who carried Jesus cross, Simon of Cyrene, is identified as the father of Alexander and Rufus (15:21) who resided in the Rome according to Romans 16:13.
7. Also, note there is no Jewish genealogy given for Jesus.

A quote from Papias, a disciple of the apostle John, concerning Mark and his book:
                     
“The Apostle John said this: Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered.  It was not, however, in exact order that he related the sayings or deeds of Christ.  For he neither heard the Lord nor accompanied Him.  But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities of his hearers, but with no intention of giving a regular narrative of the Lord’s sayings.  Wherefore Mark made no mistake in this writing some things as he remembered them.  For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements.”  (http://www.earlychristianwritings.com/text/papias.html)

Jesus is not presented primarily as the king of the Jews but instead, like Mark’s Roman readers, Jesus is presented as the servant and is often seen suffering for his service.  Jesus’ human side is presented clearly and in detail with Mark’s gospel:

1. 1:41 – Jesus was “filled with compassion”
2. 3:5 – Jesus “looked around at them in anger and, deeply distressed”
3. 6:34 – Jesus “had compassion on them.”
4. 8:12 – Jesus “sighed deeply and said, ‘Why does this generation ask for a miraculous sign?’ ”
5. 4:38 – “Jesus was in the stern, sleeping on a cushion”
6. 11:12 – “The next day as they were leaving Bethany, Jesus was hungry.”
7. 10:13-16 – “People were bringing little children to Jesus to have him touch them, but the disciples rebuked them.”

Mark places an emphasis on what the servant Jesus did and less on his parables and teaching discourses.

The book of Mark broken up into three time periods:

1. The first three years – 1:1-8:26, or 8 chapters for 3 years
2. The next six months -  8:27-10:52, or 2 ½ chapters for 6 months
3. The last eight days – 11:1-16:20, or 6 chapters for 8 days

Luke

In Luke Jesus is presented as the Son of Man (the man)

According to Eusebius and Jerome, Luke was from Antioch in Syria.  Paul calls him a physician in Colossians 4:14.  Luke places an emphasis on Jesus’ physical healing ministry. 

Luke begins both the Gospel of Luke and the book of Acts by addressing them to Theophilus.  Since the book of Acts ends with Paul in prison in Rome it is a good assumption to conclude that Luke wrote both his gospel and the book of Acts during Paul’s two years in Rome under house arrest which would have been 60-62 AD.  Theophilus is addressed as “most excellent” which would indicate he was a Roman dignitary and it is even possible he was a member of the household of Caesar himself (Philippians 4:22).  Theophilus was a Roman official who may have financed the production of Luke’s two volume set.

Luke carefully researched the events of the Life of Christ and interviewed eye witnesses to the events.  (1:2-3) His notes were carefully copied and then arranged into the book of called by his name.  Although at the time of Luke’s writing he states that there were already many accounts (1:1) concerning Jesus’ life and deeds already written (it is interesting that the only gospel written at that time was Matthew, so there must have been many more that have not made their way through the years), it appears that Luke did not use any of them, but instead spoke to eye witnesses and “carefully investigated everything from the beginning.”  The word “carefully investigated” is the Greek word “parakoloutheo” and it means “to follow or accompany closely; to attend; to follow with thought.”  As you read the account of the nativity beginning with Zechariah and the birth of John the Baptist until Joseph flees with his family into Egypt you should wonder if it was Mary herself (present in the upper room on the Day of Pentecost in Acts 1, 2) that told Luke the details he writes.

Luke writes with a very high level of Greek similar to classical Greek and the Septuagint.  His writing is equal to the historians giving attention to historical details that in return today give Luke’s authenticity rich credibility.

After the account of Jesus’ birth, Luke’s gospel is arranged in three sections:

1. Jesus’ ministry in Galilee – 4:12-9:50
2. Jesus’ ministry in Judea and Perea – 9:51-19:27
3. Jesus’ final week in Jerusalem – 19:28-24:53

John
In John Jesus is presented as the Son of God (the eagle)

After the death of Peter, Paul and the other apostles, John would be the apostle of completion.  He was about ten years younger than Jesus and lived for thirty years after the death of Peter and Paul.  John lived to the age of about 100 years or into the reign of Emperor Trajen.  John was the only apostle to see the destruction of Jerusalem as predicted by Jesus.  His parents were wealthy and had hired servants.  John’s mother was a wealthy woman who prepared expensive spices for Jesus’ burial and had contributed into Jesus ministry.  John was familiar with Jerusalem where he apparently had a house that Mary moved to after Jesus death and resurrection.  John had personal friends among the aristocracy of the priesthood.  John and Mary would have left Jerusalem around 66 AD as they saw the Roman armies approaching to encircle Jerusalem.  They would have fled in obedience to Jesus word of prophecy:

     “When you see Jerusalem being surrounded by armies, you will know that its             desolation is near.  The let those who are in Judea flee to the mountains, let hose in the city get out, and let those in the country not enter the city.  For this is the time of punishment in fulfillment of all that has been written.” (Luke 21:20-22)

John moved to Ephesus in 66 AD.  Mary, who would have been around 82 years of age at the time, may have moved with him.  Tradition marks Mary’s grave in Ephesus.  It was from Ephesus that the apostle John began to write and lead the church in its second generation. All the other apostle had either died or been martyred.  Timothy ws the pastor of the church of Ephesus in 63 Ad and may have still been there when John arrived.  The gospel of John would have been written around 85 AD.   John died of natural causes in Ephesus around 98 AD after having return from exile on the Isle of Patmos.

93% of John’s material does not occur in the synoptic gospels.  The gospel of John was written for both believing and non-believeing Greek readers.  John’s introduction is written in Greek thought.  Clearly John is writing to a non-Jewish group and after the destruction of the temple since he explains Jewish customs, translates Jewish names and locates Palestinian sites.  John’s purpose is to present Jesus as divine.  John begins his book saying “the Word became flesh” (1:1) and ends by quoting Thomas as saying, “My Lord and My God” (20:28).  John’s purpose statement can be found in 20:30-31:

                   “These are written that you may believe that Jesus is the Christ, the Son of                     God, and that by believing you may have life in his name.”

John records seven signs done by Jesus and follows each of them with a discourse by Jesus that explains the sign.  The Bible mentions signs, wonders and miracles.  The purpose of a “sign” is to reveal or emphasize a particular truth.  For example, when Jesus multiplied the bread the crowd was suppose to ask, “What does this mean?  Who is this man Jesus?” but instead they asked for another meal.  An example of a sign working with a crowd is the day of Pentecost in Acts 2 when the apostles and the Upper Room crowd began to speak in tongues as a sign to the Jewish community.  A crowd of Jews gathered around and their response was, “What does this mean?” (Acts 2:13) Peter than stopped speaking in tongues “raised his voice” (Acts 2:14) and preached the gospel to them.

There are seven “I am” statements by Jesus.

Outline of the John’s Gospel
1:1-18             Prologue
1:19-51          Jesus’ Ministry Begins
2:1-11:51       The Seven Signs with Seven Discourses
12:1-19:42     The Last Week
20:1-29           The Resurrection
20:30-31        Identification of the purpose from the book
21:1-25           Epilogue

There are four Passovers mentioned in the book of John:

1. John 2:23
2. John 5:1
3. John 6:4
4. John 11:5

Theological Themes in the book of John:

1. Jesus is the incarnation of the eternal God.
2. Jesus is the Atonement – the sacrificial Lamb of God
3. Jesus is himself Eternal Life
4. Introduction to the person and work of the Holy Spirit
5. The concept of faith of “belief in Jesus is equated with these:

• Receiving (1:12)
• Following (1:40)
• Drinking (4:13)
• Responding (4:51)
• Eating (6:57)
• Accepting (6:60)
• Worshipping (9:38)
• Obeying (11:39-41)
• Committing (12:10-11)

Seven Personal Interviews with Jesus as recorded by John:

1. Nicodemus in Jerusalem (3:1-15)
2. The woman of Samaria (4:1-26)
3. Nobleman of Cana (4:43-53)
4. Paralytic at Pool of Bethsaida (5:1-15)
5. Blind man in Jerusalem (9:1-38)
6. Mary in Bethany (11:17-40)
7. Martha in Bethany (11:17-40)

Six Conflicts with the Jews and Jesus as recorded by John:

1. 2:18-20
2. 5:16-47
3. 6:41-59
4. 7:15-44
5. 8:31-58
6. 10:22-39

Note: Josephus records that John the Baptist was arrested by Herod Antipas and held at the palace/fortress of Machaerus. (Mt. 14:1-12; Mark 6:14-29; Luke 9:7-9)

Map A

Map B

Jesus Baptism to the Wedding at Cana (48 days) – Map A

1. Jesus’ Baptism by John – Matthew 3:13; Mark 1:9; Luke 3:21
2. Jesus in wilderness for forty days – Matthew 4:1; Mark 1:12; Luke 4:1
3. Jesus returns from the wilderness
1. Day One back from the wilderness – John 1:19

1. Day before Jesus publicly arrives from the wilderness
2. John meets with delegation from Jerusalem

2. Day Two – John 1:29

1. John Introduces Jesus publicly for the first time

3. Day Three – John 1:35

1. John introduces Andrew and John to Jesus personally

4. Day Four – John 1:43

1. Jesus leaves for Galilee (Cana)
2. Jesus finds Philip on his way North 
3. Philip finds Nathanael

5. Day Five

1. Travel to Galilee

6. Day Six

1. Travel

7. Day Seven – John 2:1

• “On the third day a wedding . . .” refers to three days after calling Philip and speaking with Nathanael Jesus and his new disciples arrive at a wedding in Cana.
• Jesus attends the wedding in Cana, Galilee  
• Jesus does his first miracle, the sign of turning water to wine

KEY POINTS (back to the top)

OTHER SITES (back to the top)

• YouTube Animation Herod's Temple
• YouTube 3D of Herod's Temple

BOOKS from Galyn's Shelf: (back to the top)

QUESTIONS (back to the top)

TAKE THE TESTS

Chapter Tests:
Sect E, Ch 23 - The Gospels

Essay Tests:
Sect E, Ch 23 - How was Herod a Great Man in the Positive Sense