The Synoptic Gospels and John Slides on Mathew

The Synoptic Gospels and John Slides on Mathew Mark and Luke adapted from the New Oxford Annotated Bible Oxford UP, 1973. Slides Concerning John and the Synoptics adapted from “Conflicts between the Gospel of John and the remaining three (Synoptic) gospels” Religious. Tolerance. Org http: //www. religioustolerance. org/chr_john. htm

The New Testament as Literature Literary approaches to the Gospels focus on the date, circumstances, and purposes of the writers Focus is on sources, relationships, themes, emphases and contrasts Oldest Known Fragment of the NT: Approximate Date: c. 125– 150 AD John 18: 31 -33 and 37 -38. Found 1920

Mark *O. E. godspel from god "good" (see good) + spel "story, message" (see spell (n. )); translation of L. bona adnuntiatio, itself a translation of Gk. euangelion "reward for bringing good news. “ http: //www. etymonline. com/index. php? term=gospel Earliest gospel, * probably from just before the fall of Jerusalem 70 CE Favorite word: “immediately” Fewest words Only one collection of sayings in the form of a discourse (Chapter 13) and a few parables See The Historical Reliability of Mark’s Gospel http: //www. theologynetwork. org/biblical-studies/starting-out/the-historical-reliability-of-marks

Mark Message to show that Jesus was the divinely appointed Christ (see Acts 10: 2443) The "Suffering Messiah" is central to Mark's portrayal of Jesus, his theology and the structure of the gospel. This knowledge is hidden and only those with spiritual insight may see. http: //en. wikipedia. org/wiki/Gospel_according_to_M ark Key Words/Phrases • • • Kingdom of God Faith/Belief The word The heart The “son of man”: 2: 10, 3: 11; 28; 8: 32, 38; 9: 9, 12, 31; 10: 33, 45; 13: 34; 14: 21, 41, 62 Earliest fragment: P 45, probably AD 225; recently a fragment found possibly 1 st century.

Mark’s Uniqueness • • Unlike both Matthew and Luke, Mark does not offer any information about the life of Jesus before his baptism and ministry, including neither a nativity nor a genealogy. He is simply stated as having come "out of Galilee; " the Gospel of John similarly refers to Jesus being of Galilean origin. Original Ending: [After the resurrection] Afraid, the women flee from the empty tomb. They "tell no one" what they have seen (Mark 16: 8), compare with Mark 16: 10, Matt 28: 8, Luke 24: 9, John 20: 2. Mark is the only canonical gospel with significant various alternative endings (see Mark 16, Possible Scenarios); however, most of the contents of the traditional "Longer Ending" (Mark 16: 9– 20) are found in other New Testament texts and are not unique to Mark… The one significant exception is 16: 18 b "and if they drink any deadly thing, ” it will not harm those who believe, which is unique to Mark. See “Other characteristics unique to Mark: ”http: //en. wikipedia. org/wiki/Gospel_according_to_Mark

Matthew 80 CE Message Jesus is set forth as Israel’s messiah; his followers are the true Israel, and through his words and life they may find forgiveness and fellowship Traces Jesus’ linage to Joseph and includes Abraham, Rahab the Harlot, Ruth, David, and “the wife of Uriah” (Bathsheba) Uses “Kingdom of Heaven” for Mark’s “Kingdom of God” Structure Five discourses (collections of teachings on specific themes) marked by the phrase "When Jesus had finished. . . "[ 5 -7: The sermon on the mount 10: Instructions for missionary disciples 13: Parables of the “kingdom of God” 18: Sincere discipleship 24 -25: the end of the age

Gospel of Luke 80 CE Jesus as divine/human savior of all Jesus’ mission is universal 1. Genealogy traced to Adam (3: 38, contrast Matthew 1: 1 -2) 2. References commending members of a despised people, Samaritans (10: 30 -37 the “good” Samaritan; 17: 11 -19 the one of ten healed who returned to thank Jesus)

Gospel of Luke Emphases 3. Indicating that women have a new place of importance among the followers of Jesus (7: 3650 the woman and the ointment; 8: 3 women support Jesus’ ministry; 10: 38 -42 Martha and Mary) 4. Promising Gentiles would have an opportunity to accept the gospel (2: 32; 3: 6; 24: 47; In the parable of the Lost Sheep, contrast Luke’s “until he finds them” with Matthew’s “If he finds it” in Matthew 18: 13)

Gospel of Luke Differences “Blessed are the poor” etc. (6: 20) rather than Matthew’s “Blessed are the poor in spirit” (5: 3) and the similar changes to the sermon on the mount, which in Luke is on a “level place” 6: 17) Jesus depicted as often as praying (3: 21; 6: 12; 9: 18; 11: 1; 22: 41) The Road to Emmaus resurrection appearance (24: 13 ff) Luke also includes more episodes in Jesus’ final journey to Jerusalem The journey (9: 51 -18: 14) includes many of the most beloved of Jesus’ parables—the Good Samaritan, the Prodigal Son, the Unjust Judge, etc. Matthew and Luke draw upon “Q” (65 CE)

The Gospel of John The synoptics, especially Matthew, depict Jesus in the tradition of Rabbi Hillel ( ( )הלל born Babylon traditionally c. 110 BCE, died 10 CE[1] in Jerusalem) "That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn. “ Rabbi Hillel[ John is literally a whole different story. John reflects the Greek philosophy of the Jewish teacher Philo (20 B. C. E. – 50 C. E)

The Synoptics and John Item Synoptics John First Event Mentioned Mt Lk Jesus Birth, Baptism Mark Creation Virgin Birth Mt and Lk only John 1: 45 calls into question Jesus as son of God From time of birth or baptism Jesus Baptism Described Preaching Style Brief one-liners; parables From creation Not mentioned Extended mono- and dialogues

The Synoptics and John Item Synoptics John Jesus teaches as A Rabbinical teacher Philosopher/Mystic Exorcism Main function of ministry None mentioned True parables Many None Theme of teaching Kingdom of God Matt: “heaven” Jesus himself, Ko. G backgrounded Focus of ministry, esp. Lk and Mark Rarely mentioned Involvement with poor and suffering

The Synoptics and John Item Synoptics John Jesus’ Theology Deviated little from 1 st cent. Judaism. Similar to Rabbi Hillel (Lk less so) Largely independent of Judiasm and in opposition to much of its teaching Involvement with scribes 26 ref. to scribes, puzzled by J’s teaching None mentioned Miracles Many “nature miracles, ” healing, exorcisms Longer “teachable moments”: e. g. 5: 1 -18; Ch. 9 “nature miracles”

The Synoptics and John Item Synoptics John Jesus’ references to himself Son of Man “I am” sayings Basis of salvation Faith in Jesus proved by actions: helping the poor, imprisoned and needy Belief in Jesus as the Son of God Duration of Ministry One year Three years Location of Ministry Mainly Galilee More in Judea, near Jerusalem

The Synoptics and John Item Synoptics John Cleansing of the temple Near the end of his ministry Near the start of his ministry Passover Eve The Night before Passover eve Communal Meal Foot Washing Simon of Cyrene Jesus Date of Passover Meal Ceremonial Event at the Last Supper Who carried the cross?

The Synoptics and John Item Synoptics John Visitors to the tomb on Sunday with Mary Magdalene One or more additional women Mary goes alone One angel or two men Two angels Present at the Tomb A single piece of cloth Burial Shroud Multiple pieces of cloth, as was the Jewish practice of the time (Jn 20: 5 -7) At Emmaus or Galilee First appearance Jerusalem

John’s use of metaphor unique The “I am” sayings (see Exodus 3: 14) 6: 35 bread 8: 12 light 8: 58 before Abraham was… 10: 7 door 10: 11, 14 the good shepherd 11: 25 resurrection 14: 6 way, truth, life See 18: 6

Reasons Why John is so different From "Anti-Judaism" in the Gospel of John http: //www. westmont. edu/~fisk/Lecture%20 Outlines/Anti-Judaism. In. John. And. John 8. htm It is commonly suggested that John's Gospel was composed during a period of intense Jewish/Jewish Christian conflict, perhaps shortly after the Jewish. Christian community was expelled from the synagogue, at a time when the synagogue community itself was struggling for its identity in the aftermath of the temple's destruction in 70 CE. If so, John's Gospel may afford glimpses not only into the Jewish cultural milieu in which Jesus ministered, but also into the Jewish-Christian conflicts of a later period. John mentions “the Jews” 67 times, the “Pharisees” 20 times, the “High Priest” 21 times (14 in chapters 18 and 19), but Saducees not at all and Scribes once.

John and “the Jews” From "Anti-Judaism" in the Gospel of John http: //www. westmont. edu/~fisk/Lecture%20 Outlines/Anti-Judaism. In. John. And. John 8. htm Evidence that the author stands removed from Judaism 2: 13; 11: 55 "the Passover of the Jews“ 5: 1; 6: 4; 7: 2 "feast of the Jews“ Negative Portrayal of "the Jews“ "The Jews" used 71 times in John (and only 16 in all the Synoptics), usually by the narrator typically the Jews are on the side of the "world"--those who do not believe 3: 1 -4; 6: 52; 7: 35; 8: 57 the Jews fail to understand Jesus 5: 16 -18; 7: 1; 10: 31, 39; 11: 8, 53 the Jews persecute Jesus and seek to kill him 5: 39 -40; 7: 19; 8: 39 -44; 10: 31 -39 the Jews are untrue to their tradition/Torah

John and “The Jews’ From "Anti-Judaism" in the Gospel of John http: //www. westmont. edu/~fisk/Lecture%20 Outlines/Anti-Judaism. In. John. And. John 8. htm Ultimately, Pilate and the Romans are blamed for Jesus’ death (19: 14 -24) The Jews and the Pharisees seem to function synonymously; elsewhere the Jews may stand for the priestly classes The word “multitudes” is used of believers, who would be Jewish Early Jewish Christians saw themselves as insiders being cast out

The Gospels as Literature Each of the Gospels was written for a specific purpose and for a specific time. Jesus is portrayed at first as the Jewish messiah, then as the savior of the world, and finally as a divine philosopher and co-creator of the universe—Son of Man, son of God, Word of God. The Gospels reflect a growing antagonism with “the Jews. ” Matthew’s Jesus reflects Pharisaic tradition; John holds Pharisees most at fault. The Gospels reflect the early church history—a gradual movement from a Jewish sect to a separate religion.