Lectures for New Testament Survey 1 (NTS 101)

OUTLINE OF CONTENTS
Contents

Page

OUTLINE OF CONTENTS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Basic Bible Knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Outlines of the Gospels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Lecture 1 - The Historical Jesus in the Gospels. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
Lecture 2 - The Historical Context of Jesus and the New Testament. . . . . . . . . . . . . . . . . . . . 7
Lecture 3 - The Synoptic Problem and Critical Methods of Interpretation . . . . . . . . . . . . . . 12
Lecture 4 - The Gospel of Mark (part 1) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
Lecture 5 - The Gospel of Mark (part 2) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Lecture 6 - The Gospel of Matthew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Lecture 7 - Introduction to Parables. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Lecture 8 - The Gospel of Luke (part 1). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
Lecture 9 - The Gospel of Luke (part 2). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40
Lecture 10 - The Gospel of John (part 1) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
Lecture 11 - The Gospel of John (part 2) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
Lecture 12 - The Acts of the Apostles (part 1). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

BASIC BIBLE KNOWLEDGE

OLD TESTAMENT
#
Book Title
I.
LAW (Pentateuch or Torah)
1
Genesis
2
Exodus
3
Leviticus
4
Numbers
5
Deuteronomy
II. HISTORICAL NARRATIVE
6
Joshua
7
Judges
8
Ruth
9
1 Samuel
10 2 Samuel
11 1 Kings
12 2 Kings
13 1 Chronicles
14 2 Chronicles
15 Ezra
16 Nehemiah
17 Esther
III. WISDOM LITERATURE
18 Job
19 Psalms
20 Proverbs
21 Ecclesiastes
22 Song of Solomon
IV. MAJOR PROPHETS
23 Isaiah
24 Jeremiah
25 Lamentations
26 Ezekiel
27 Daniel
V.
MINOR PROPHETS
28 Hosea
29 Joel
30 Amos
31 Obadiah
32 Jonah
33 Micah
34 Nahum
35 Habakkuk
36 Zephaniah
37 Haggai
38 Zechariah
39 Malachi

NEW TESTAMENT
#
Book Title
VI. NARRATIVE (Gospels & Acts)
40
Matthew
41
Mark
42
Luke
43
John
44
Acts
VII. PAULINE EPISTLES
45
Romans
46
1 Corinthians
47
2 Corinthians
48
Galatians
49
Ephesians
50
Philippians
51
Colossians
52
1 Thessalonians
53
2 Thessalonians
54
1 Timothy
55
2 Timothy
56
Titus
57
Philemon
VIII. CATHOLIC/GENERAL EPISTLES
58
Hebrews
59
James
60
1 Peter
61
2 Peter
62
1 John
63
2 John
64
3 John
65
Jude
IX. APOCALYPTIC PROPHETIC EPISTLE
66
Revelation

Outlines of the Gospels

MARK
I. Prologue: Prelude to Messiah (1:1-13)
II. Ministry in Galilee: Recognizing the Messiah (1:14-8:21)
III. Ministry on the Way to Jerusalem: Recognizing that the Messiah Must Die (8:22-10:52)
IV. Ministry in Jerusalem: The Passion of the Messiah (11:1-16:8)
MATTHEW
PREAMBLE
1-2
BOOK ONE: DISCIPLESHIP
Narrative
3-4
Discourse
5-7
BOOK TWO: APOSTLESHIP
Narrative
8-9
Discourse
10
BOOK THREE: THE HIDING OF THE REVELATION
Narrative
11-12
Discourse
13
BOOK FOUR: CHURCH ADMINISTRATION
Narrative
14-17
Discourse
18
BOOK FIVE: THE JUDGMENT
Narrative
19-22
Discourse
23-25
PASSION
26-28
LUKE
I. Prologue (1:1-4)
II. Jesus Birth (1:1-2:52)
III. Jesus Ministry Preparation (3:1-4:13)
IV. Jesus Ministry in Galilee (4:14-9:50)
V. Jesus Journey to Jerusalem (9:51-19:44)
VI. Jesus Ministry in Jerusalem (19:45-21:38)
VII. Jesus Crucifixion and Resurrection (22:1-24:53)
JOHN
I. Prologue, (1:1- 18)
II. Book of Signs (1:19- 12:50)
III. Book of Glory (13:1- 20:31)
A. The Last Supper (13:1-38)
B. The Farewell Discourses (14:1- 17:26)
C. The Passion Narrative (18:1- 20:31)
IV. Epilogue (21:1- 25)

Lecture 1:
The Historical Jesus in the Gospels

__________________________

The earliest apostolic preaching set the key events of the life of Christ into a geographical framework (see
Acts 10:37-43). The Synoptic Gospels reflect this basic framework in their presentation of the life of Christ:
I. Jesus Birth and Childhood
II. Jesus Baptism by John the Baptist
III. Jesus Ministry in Galilee
IV. Jesus Ministry Judea
V. Jesus Ministry and Passion in Jerusalem

I. Jesus Birth and Childhood

Only Matthew and Luke contain accounts of the birth of Jesus, and they are quite different.
But they agree that:
A. Jesus was born in the days of Herod the Great, who died about 4 BC.
B. Jesus was born in Bethlehem.
C. Jesus was the first child of a woman named Mary, who was engaged but not yet married to Joseph.
D. Jesus was raised in Nazareth in Galilee.
Jesus family was apparently poor (they offered the sacrifice of poor people in Luke 2:24; cf. Lev 5:7).
Even though his father Joseph can trace his lineage to King David, he is still a poor man who makes his living
as a carpenter.
Joseph does not play a big role in the Gospels, and this has led many to believe that he died when Jesus was
relatively young (Mark 6:3; contra John 6:42).
Mary may have been a teenager when Jesus was born.
Jesus was a common name at the time, being an abbreviation of the name Joshua, which meant Yahweh is
salvation in Hebrew.
The Gospels teach clearly that Jesus was born miraculously without the intervention of a human father.
Mary gives birth to Jesus while still a virgin (Mt 1:23, 25, 27; Lk 1:27, 34). The Holy Spirit enables her to
conceive miraculously:
Luke 1:35 And the angel answered and said to her, The Holy Spirit will come upon you, and the power of
the Most High will overshadow you; and for that reason the holy offspring shall be called the Son of God.
Luke is the only one to record an account of Jesus childhood.
As a twelve year old boy, Joseph and Mary make a pilgrimage to Jerusalem for the Passover Festival (Lk
2:41-52).
While there, Jesus foreshadows his future ministry by astounding the teachers in the Temple (Luke 2:47).
Even then, he displays a remarkable consciousness of his relationship to God as his Father: Why is it that
you were looking for me? Did you not know that I had to be in My Fathers house? (Luke 2:49).

II. Jesus Baptism by John the Baptist

Jesus public ministry begins in association with his cousin John the Baptist.
John was a prophet whose role it was to announce the coming of the Lord, as promised in the Old Testament.
His job was to prepare the way for Christ calling people to repent from their sins and to be baptized.
Baptizing them in the Jordon has huge historical significance for the Jewish people (Josh. 2; 2 Kings 2:7-8).

Though John is an important figure, the Gospels go out of their way to explain that Jesus is Greater.
Mark 1:7-9
John 1:25-31; 3:30
Matt 3:15 Jesus was baptized in order to identify with Johns message, not because of his own sinfulness.

Read Luke 3:21-22.

The baptism help readers understand that Jesus has:
(a) A sense of messianic mission.
you are my beloved Son
(b) A particular awareness of his special relationship to God as his Father.
In the Synoptic Gospels, Jesus baptism is followed by his temptation by the devil.
It is as though his call to mission as the divine Son is immediately challenged.
At the very outset he is confronted with the spiritual nature of his ministry.

III. Jesus Ministry in Galilee

The bulk of Jesus ministry takes place in Galilee.

Jesus ministry here was prophetic. He was known for his powerful teaching, in contrast to the scribes.
Mark 1:22 And they were amazed at His teaching; for He was teaching them as one having authority, and
not as the scribes.
Jesus was known for his eating and drinking with the people (Matt 11:18-19; Luke 7:33-34).
Jesus message of salvation is punctuated by a ministry of healingspiritual and physical.
Jesus miracles display his power over Satan (e.g. Mark 5:1-20).

IV. Jesus Ministry Judea

The Gospels show that Jesus engaged in an itinerant ministry, centered on Galilee (the region around the sea
of Galilee).
Jesus extended his ministry to surrounding Judean territories.
Matthew 19:1-2 And it came about that when Jesus had finished these words, He departed from Galilee, and
came into the region of Judea beyond the Jordan; 2 and great multitudes followed Him, and He healed them
there.
Mark 10:1 And rising up, He went from there to the region of Judea, and beyond the Jordan; and crowds
gathered around Him again, and, according to His custom, He once more began to teach them.
A key event took place in this phase of his ministry.
In Caesarea Philippi the Gospels mark a turning-point in Jesus ministry.
Matthew 16:13-20 (par. Mk 8:27-30; Lk 9:18-21)

13 Now when Jesus came into the district of Caesarea Philippi, He began asking His disciples, saying, "Who do people say that the
Son of Man is?" 14 And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the
prophets." 15 He said to them, "But who do you say that I am?" 16 And Simon Peter answered and said, "Thou art the Christ, the
Son of the living God." 17 And Jesus answered and said to him, "Blessed are you, Simon Barjona, because flesh and blood did not
reveal [this] to you, but My Father who is in heaven. 18 "And I also say to you that you are Peter, and upon this rock I will build
My church; and the gates of Hades shall not overpower it. 19 "I will give you the keys of the kingdom of heaven; and whatever
you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven." 20 Then He
warned the disciples that they should tell no one that He was the Christ.

Before this point, Jesus focus seems to have been on teaching and healing, but from now on his focus is on a
vocation of suffering.
The Gospels describe him as then setting his face to go to Jerusalem and journeying there with striking
deliberateness.
Read Mark 10:32; Luke 9:51.

V. Jesus Ministry and Passion in Jerusalem

Jesus arrival in Jerusalem is received by his followers with enthusiasm.

A. First Symbolic Action
Jesus arrives on a donkey, symbolizing Zions King in Zechariah 9:9 who comes into the Holy City on a
donkey: Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king
is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt,
the foal of a donkey.
B. Second Symbolic Action
Jesus next significant action is to enter the Temple and to drive out the money-changers and traders who
were doing business there.
Read Mark 11:15-18
C. Third Symbolic Action
Jesus third symbolic action is the Passover meal with his disciples.
Diverging from standard liturgy, Jesus gave bread and wine to his disciples in remembrance of me.
The meal is followed by Jesus arrest in the Garden.
The Jewish leaders charged him with treason against Rome and got Pilate to agree to have him crucified.
What do these three actions say about who Jesus is?
Jesus is crucified and buried in a tomb, which was found empty three days later.
Jesus appears to his disciples after his resurrection, and finally ascends into heaven.
Three facts in defense of the historicity of the resurrection:
1. The resurrection is widely attested, including by Paul who cites it as a received tradition in 1 Cor 15:3-6.
2. Something bigger than an individual hallucination would have been needed to start the explosive Christian
movement.
3. The empty tomb:
a. An invented story would have been open to simple disproof by producing Jesus body (whereas
Jesus opponents accused the disciples of stealing the body Mt 28:11-15)
b. In a culture where the testimony of women was not highly regarded, it is unlikely that anyone would
have invented a story with women finding the empty tomb, rather than Jesus male disciples.

Sources:
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.
(Downers Grove: InterVarsity, 2001), 25-44.

Lecture 2:
The Historical Context of Jesus and the New Testament

___________________________

The Old Testament story leaves off with the Jews having returned to the land of Palestine after having been in
captivity.
The Persians were the ones who allowed the Jews to return, and the Jews were still subject to their Persian
masters even though they were back in their homeland (see the books of Ezra and Nehemiah).
So what happened between Malachi and Matthew?
We will trace the history of what happened from the end of the OT the beginning of the NT.
We will trace that history through the following stages:
I.
The Greeks
II. The Maccabees vs. the Seleucid Empire
III. The Hasmonean Dynasty
IV. The Romans
V. Jesus Context

I.

The Greeks

Philip, king of Macedonia in northern Greece, formed a united kingdom in Greece.

336 BC His son Alexander who had been educated by Aristotle took over and conquered the known world
at that time.
He conquered across the Persian Empire, Egypt in the south, and India in the east.
He did all of this in ten years before he died in 323 BC.

His conquests resulted in the spreading of Greek culture across the ancient world.
Greek became the international language. Koine Greek was the international language in the time of Jesus.
This language facilitated the Christian mission to Gentiles across the Roman empire.

Alexanders conquests included Palestine. After he died, his empire was divided up four ways. The
Ptolemies of Egypt first ruled over Palestine, then the Seleucids took over.
The Ptolemies, like the Persians, had a hands off approach to governing the Jews, allowing them religious
freedom and considerable autonomy. But this policy began to give way under the Seleucids.

II.

The Maccabees versus the Seleucid Empire

175-163 BC the Reign of Antiochus IV (Antiochus Epiphanes)

The name means manifestation and represented a claim to be a divine manifestation.
He was motivated by a desire to Hellenize the world (i.e. spread Greek culture) and by the need to raise funds.
This led him into a conflict with the religious life of the Jews.
The most important aspect of this conflict had to do with the appointment of a high priest over the Jews. He
appointed two:

Jason built a gymnasium near the temple in Jerusalem, where Greek games could be held, something very
alien to Jewish culture.
Menelaus was not even from the proper priestly family.
This meddling led to a series of events, which eventually led Antiochus to attack Jerusalem, kill many of his
opponents, and loot the temple.
Antiochus prohibited the observance of Jewish law (including the circumcision of baby boys) and he
rededicated the temple to Zeus, erecting a pagan altar in the Temple which remained in place from 167-164
BC (the desolating sacrilege or the abomination of desolationDaniel 11:31; 1 Macc. 1:54; Mark
13:14).
His attempts to Annihilate Judaism failed thanks to heroic resistance of the people led by the Hasmoneans.
Mattathias refused to offer a pagan sacrifice and called the people to flee to the hills (1 Macc 2:27). A
courageous guerilla campaign ensued under the leadership of his sons.
Judas Maccabeus (the hammer) whose name became attached to the whole family, led a series of daring
attacks against the Seleucids. This led to the rededication of the temple to Yahweh in 164 BC.
We cannot overemphasize the importance of these events for the NT. The actions of Antiochus came to
epitomize for the Jews the ultimate disaster.
And they continued to be anxious about the possibility of it happening again as they remained under various
pagan rulers.
This fear is reflected in Jesus use of the term desolating sacrilege in Mark 13:14, and in Pauls references
to the man of lawlessness setting himself up in the temple in 2 Thessalonians 2.
The actions of the Maccabees became the epitome of religious strength and courage in the face of pagan
oppression.

III. The Hasmonean Dynasty

Judas and his brothers (Jonathan and Simon) were eventually killed, but a family dynasty had been
established nonetheless.
The Hasmoneans continued to rule until 63 BC when Judea became a part of the Roman empire.
Ups and downs:
Simon achieved freedom from Seleucid taxation for Judea
Hyracanus I (son of Simon) conquered Samaria, Idumea, and part of Galilee, forcing the residents to accept
Judaism and circumcision. This conquest included the destruction of the Samaritans temple in 128 BC.

Hasmonean Rulers:
167 BC Mattathias
166 BC Judas (son)
160 BC Jonathan (brother)
143 BC Simon (brother)
134 BC Hyracanus I (son)
104 BC Aristobulus I (son)
103 BC Alexander Janneus (brother)
76 BC Alexandra (wife) The squabbling of her sons led to Pompeys intervention.
67 BC Hyracanus II and Aristobulus II (sons)

IV. The Romans

The Republic of Rome had been growing increasingly powerful in the Mediterranean world for two centuries,
and the first century BC saw its armies conquer under powerful leaders such as Pompey, Julius Caesar,
Anthony, and Octavian (later called Augustus). Rome took over what had been Alexander the Greats
empire.
63 BC Pompey entered Jerusalem, including the Holy of Holies. From this time forward, the Romans were
the power to reckon with in Palestine.
Roman Empire

A. The Herod Family

The famous Jewish family to come to prominence under the Romans was that of Antipater, father of Herod
the Great.
37-4 BC Herod the Greats reign.
His was a police state in which many lived in fear. He had members of his own family executed as he became
anxious about his political position (including his father-in-law, three of his own sons, and wife Mariamme).
Matthew 2:2, his reaction to the birth of the king of the Jews, comes as no surprise given what we know of
Herod the Great.
His building projects became famous, and his work on the temple made it almost into a new temple.

10
The Jews had mixed feeling about Herod. He was a Jew, but he taxed them heavily to pay for his building
projects and his own lavish lifestyle. He also built buildings to the Roman imperial family.
When he died, he left his kingdom to three sons, Archelaus, Herod Antipas, and Philip.
Herod Antipas is the one who ruled in Galilee until AD 39. He upset pious Jewish scruples by divorcing his
wife and marrying Herodias, his sister-in-law. He was denounced by John the Baptist. Herod arrested John
and at the instigation of Herodias and had him executed (Mark 6:14-29; Matthew 14:1-12; Luke 3:18-20).
The Gospels only describe Jesus as meeting Herod Antipas once (Luke 23:6-12). Though Herod had heard
plenty about Jesus (Mark 6:14). But it may be that Jesus just avoided the man who killed his cousin John the
Baptist (Luke 13:31-33).
B. Pontius Pilate
AD 26-37 Governorship of Pontius Pilate.
Pilate provoked the Jews on three different occasions:
1.
He ordered the Roman troops to carry their military standards into the city. The Jews were infuriated at
they saw as pagan images entering the Holy City. The popular protests eventually forced Pilate to withdraw
the order.
2.
Pilate had golden shields inscribed with his name and that of the emperor erected in Herods palace in
Jerusalem.
This time the Jews protested to the emperor himself, who told Pilate to move them to Caesarea.
3.
Pilate also caused offense by raiding the temple treasury to help pay for an aqueduct into the city. This
led to protests and violence.
Pilates dealings with Jesus must be seen in this context. His previous record of poor relations with the Jews
made his position vulnerable in all sorts of ways, and made the Jews resentment against foreign rule grow.
The Gospels refer to an insurrection at the time of Jesus, and to bandits (robbers) being crucified with
Jesus, who could have been nationalist freedom fighters (Luke 23:25).
Pilates failure to manage wisely the religious affairs of his subjects was finally his downfall.

V. Jesus Context

This brief sketch of the history of this time has brought out several key ingredients which made up Jesus
world:
A. Living under a pagan superpower.
From the end of the OT to the time of the NT, the Jews lived under foreign domination (Persians, the Greeks,
the Romans).
In the NT, the Romans dominate the political culture.
Though the Romans did not seek to suppress Judaism, the culture and way of life of the Romans infiltrated
Palestine.
Some of the Jews like high-priestly families and tax-collectors had a vested interest in the status quo of
Roman rule.
B. Rich and Poor.
People were dispossessed to make room for the friends of the governing class.
The gap between rich and poor was wide. Taxation hit most people very hard, and tax-collectors were
unscrupulous and unpopular.
C. A New Desolating Sacrilege.
There was also the fear that one day the desolating sacrilege would return to the Temple.
Things would happen from time to time to enflame this Jewish anxiety.
D. Maintaining the Traditions.
In the absence of political freedom, the traditions of Judaism became all the more important as a mark of
Jewish identity.

Matthew 15:2 Why do Your disciples transgress the tradition of the elders? For they do not wash their
hands when they eat bread.

11

Thus, 3 things became very important to the Jews:

1.
OT Law
2.
the call to be separate from everything unclean (including the unclean foreigner)
3.
the temple
E. Longing for Change.
The OT prophets spoke of a day coming when Gods judgment would be removed from the people, when they
would be free again, and there would be a new age of prosperity and salvation.
The end of the Babylonian exile represented a partial fulfillment of that promise, but the Jews were looking
for the completion of that hope.
This longing manifested itself in the revolts and false messiahs and uprisings. The Jews were looking for
something better.
F. Religious Confusion and Division.
The political situation in Palestine provoked a variety of responses from the Jews.
1.
Some supported the status quo.
2.
Some advocated violent resistance.
3.
Some insisted on religious purity but not violence.
4.
Some claimed that the Messiah or a Messiah had come.
So there is a diversity in Judaism, even though for the most part, much of the population was looking for
something better.
This is the world into which Jesus came.

Sources:
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.
(Downers Grove: InterVarsity, 2001), 25-44.
Maps:
www.studylight.org
www.EBibleTeacher.com

Lecture 3:
The Synoptic Problem and Critical Methods of Interpretation

12

___________________________

There have been three major approaches to analyzing the Synoptic Gospels in the Modern Period:
1. Source Criticism This approach is concerned with identifying the written sources that the Evangelists
used in writing their accounts.
2. Form Criticism This approach focuses on the form of the Gospel material before the Gospels were written
down (i.e. in the Oral Period).
3. Redaction Criticism This approach focuses on how each Gospel writer selects and arranges stories into a
sequence and puts his own stamp on them by the way that he retells the story for his readers.
Each is called criticism, which does not mean that scholars are criticizing the Gospel rather it means they
are making careful, thoughtful judgments about matters of history, literary presentation, text and language in
the light of the evidence available . . . Wenham & Walton, p. 58

Part 1: Source Criticism and the Synoptic Problem

I.

The Literary Interdependence of the Synoptic Gospels

B.

Agreement in Order
a.
Too close to be explained by common oral tradition
b.
At times one Evangelist may omit or insert an account, but the same order is maintained
c.
Order based more on topical than chronological (ex. Parables, Mk 4:33-34)

C.

Agreement in Parenthetical Material

a,
Mk 2:10 - "He said to the paralytic" (Mt 9:6; Lk 5:24)
b.
Mk 13:14 "Let the reader understand" (Mt 24:15)

A.

Agreement in Wording
a.
Too close to be explained by common oral tradition
b.
Ex: Mk 3:1-6 introduction of John the Baptist

D. Luke 1:14
Inasmuch as many have undertaken to compile an account of the things accomplished among us, 2 just as
those who from the beginning were eyewitnesses and servants of the word have handed them down to us, 3 it
seemed fitting for me as well, having investigated everything carefully from the beginning, to write [it] out for
you in consecutive order, most excellent Theophilus; 4 so that you might know the exact truth about the
things you have been taught.
E.
Unusual Literary Agreements
Mark 1:3 and par. (pericope 13 in synopsis) make his paths straight agree together against LXX.
Is 40:3 (LXX) A voice of one crying in the wilderness, Prepare the way of the Lord, Make the paths of our
God straight.
Mark 1:3 A voice of one crying in the wilderness, Prepare the way of the Lord, Make the paths of him
straight (cf. Mt 3:3; Lk 3:4).
You see that there are a great many agreements that suggest a literary relationship between the gospels.
There are also significant differences between the accounts that also require explanation.
This combination of agreements and differences and the need to explain them has set up what has become
known to scholars as the Synoptic Problem.

Numerous solutions have been proposed over the years, but one has become the majority view and another
a significant minority view.

13

Solutions to the Synoptic Problem

1. Theories of Literary Independence
a. Aramaic Ur-gospel, which was used by each of the Evangelists (G. E Lessing [1778]; J. G. Eichhorn
[1794]);
b.Common Oral Tradition used by each (J. G. von Herder [1796]: J. K. L. Gieseler [1818]; B. F.
Westcott [1888]);
c. Common Fragments or memorabilia (F. Schleiermacher [1821]); and various theories of mutual
interdependence.
2. Theories of Literary Interdependence
a. Griesbach Hypothesis ([1789]; W. R. Farmer [1964]), in which Matthew was first and was used by
Luke, and Mark used both Matthew and Luke;
b. Two-Source Hypothesis (K. Lachmann [1835]; C. H. Weisse and C. G. Wilke [1838]; H.J. Holtzmann
[1863]; B. H. Streeter [1924]), in which Mark (or an Ur-Markus) was first and was used by Matthew and
Luke, who also used another source, now lost, which scholars call Q
c. Augustinian Hypothesis - the theory that Matthew was first and was used by Mark, and Luke used both
d. Lukan Priority (R. L. Lindsey [1969]);

Two-Source Hypothesis

Today, the majority opinion is the so-called Two-Source hypothesis which depends upon the view that
Mark wrote his Gospel first (Markan priority).

Concept:
2 Source: Mt and Lk used Mk and Q
4 Source: Mt used "M" and Q, Lk used "L" and Q

Griesbach Hypothesis

14

The most popular alternative view today is the Griesbach Hypothesis.

This is by far the minority opinion by scholars of the New Testament.

Mt wrote first, Lk used Mt, Mk used Mt and Lk.

I hold to the the Two-Source Hypothesis, the theory that believes that Mark was written first.

What is Q?

Did Luke Know Matthew?

There exists a great similarity in Mt and Lk which is not found in Mk. Where did Mt and/or Lk obtain this
material? (exs. Mt 6:24; 7:7-11; 11:25-27; 23:37-39) 235 verses
a. There are 661 verses in Mk 601 are in Mt and Lk
(1) 97% of Mk is paralleled in Mt, 88% of Mk is paralleled in Lk
(2) 3 of Mk'
s 88 stories are missing in Mt
b. Q ends at the Passion Narrative
No Q?

A document that omits birth and passion narratives?

Mk and sermons in Acts have no birth accounts
Gospel of Thomas (114 sayings)

Why is source-criticism valuable? Wenham gives at least two reasons:

1. Recognizing the similarities and differences b/t the Synoptics clarifies the expectations we can bring to
reading them.
A comparison shows that the evangelists were not looking for word-for-word reproduction of their sources.
A comparison shows that the evangelists were not trying to give a detailed chronology of events, though
the material fits a broad chronological framework.
2. When we recognize the literary relationships of the Gospels, we can observe the unique emphases of each
evangelists use of the material.
Depending on which solution we embrace, we can observe how Matthew used his Markan source (or vice
versa).
This allows us to see the particular perspectives of the different writers.

Part 2: Form Criticism

I.

15

The Rise and Presuppositions of Form Criticism (Stein, 173)

A. The History of Form Criticism
1. The Synoptic problem was solved (Markan priority) = Source Criticism
2. Post WWI, scholars began to ask, "What were the gospels like before they were written down?"
3. Old Testament Form Criticism: Hermann Gunkel (JEDP)
4. Important works
a. Karl Ludwig Schmidt, Der Rahmen der Geschichte Jesu (The Framework of the Story of Jesus)
(1) 1919 - New epoch in the study of the Gospels
(2) Gospels consist of short episodes of Jesus Himself
(3) Mark provided the details and the orders (probably accurate)
(4) Do not usually include details of time and place
(5) Bridge passages make up the links between the main sections
(6) Passion narratives are basically complete
b. Martin Dibelius, Die Formgeschichte des Evangeliums (Form Criticism of the Gospels)
c. Rudolf Bultmann, Die Geschichte der Synoptic Tradition (History of the Synoptic Tradition)
B. The Task of Form Criticism
1. The description: The Synoptics are a mosaic of pictures (or string of pearls) of Jesus that can yield
historically accurate information if studied correctly. We must shatter the framework of the mosaic and
study the individual pieces. Get rid of the tissue (glue) that holds the pericopes together
2.

The goal of Form Criticism

a. To classify the gospel traditions according to their form. Many, however, go beyond this useful
but elementary procedure in order:
b. To establish the history of the gospel traditions (Traditionsgeschichte)
c. To delimit what is traditional from that which is the unique contribution of an Evangelist
(Redactionsgeschichte)
d. To study what the Gospels tell us about the "situation in life" of the early church (i.e., the second
Sitz im Leben)
e. To make historical judgments concerning the subject matter of the materials (i.e., to make
decisions concerning the life of Christ)

3.

The Steps
a. Isolate: all pericopes (various literary units) from their context in the Gospels.
The framework of chronological, geographical, and topographical data is the work of the
Evangelists, and consist of artificial transitional links, not historical facts
b. Classify: and categorize the pericopes according to their literary form: parable, miracle,
pronouncement, etc.
Throw them into various literary "bins." Reduce (edit) them to their original form as you classify
them
c. Reconstruct: the history of the early church (by external or historical criticism), and determine
just where each of the pericopes fits into that history, according to the Sitz im Leben of that time.
Eliminate pericopes that reflect situations that arose in the church after Jesus'death. There are 3
stages (1) Jesus'own ministry (2) the primitive, Palestinian church, (3) the Hellenistic church.

C. The Presuppositions of Form Criticism

1. Before the Gospels were written there was a period of oral tradition.
2. During the oral period, the narratives and sayings were circulated as independent units (except for
the passion narrative).

3. Materials can be classified by form (or content).

4. The practical interests of the Christian community gave rise to and preserved these forms.
5. The material of the tradition has no biographical or chronological or geographical value.
6. The original form may be recovered, and its history traced.
7. No significant influence was exerted upon the process of oral transmission by those who were
eyewitnesses.
8. The evangelists played no significant role in their recording of the gospel traditions.

16

III. The Value of Form Criticism (Stein, 223)

A. The Gospels Are Not Chronological Biographies
The Gospels reflect a topical arrangement.
B. Much of the Gospel Material Originally Circulated as Independent Units
Hermeneutical insight that context may not be so important.
C. The Gospel Material Was Preserved for Its Religious Value
The Gospels were written to make saints, not historians.
D. The Evangelists Editorial Work Is Seen More Clearly
The ability to see the Evangelists editorial work is an aid to redaction criticism.
E. Jesus Ipsissima Verba
Form criticism helps get at Jesus actual words.
F. Interpretative Insights from Form Criticism
Helps interpret various forms by specific classification (poetry, proverb)
G. Homiletical and Didactic Insights from Form Criticism
H. Light on the Early Church
Form Criticism throws light on the history of the early church.

Part 3: Redaction Criticism

I.

The Rise of Redaction Criticism (Stein, 237)

A. Differences with other criticisms
1. Form criticism: seeks the original or authentic tradition behind the final form found the Gospels but
tends to assume that the Evangelists were mere scissors-and-paste editors who artificially strung together
the traditions they inherited
2. Tradition criticism: a stepchild of form criticism, which tries to reconstruct the history or
development of the Gospel traditions from the earliest to the final form in the Gospels but often ignores
the contribution of the Evangelists
3. Literary criticism: Bypasses the historical dimension and studies only the final form of the text,
assuming that the value of the Gospels is to be found apart from considerations of originating event or
author (post Redaction criticism)
B. The Purpose
1.
Focuses on the unique theological interest of the Evangelist
2.
Looking at each gospel as a unified whole, as a finished product, we can use the results of
source and form criticism to determine how each Evangelist made use of the tradition in order to present
the theological message that he wanted to convey
C. The History
1. 1950'
s shift from focusing on the oral period to the unique theological interest of the Evangelist
2. Key Works
a. William Wrede's Messianic Secret (1901). Although Wrede stated that Mark had an axe to
grind, Redaction criticism didn'
t really begin until the 50'
s

17
b. Gnther Bornkamm, "The Stilling of the Storm in Matthew." Matthew reinterpreted this
story into a paradigm for discipleship
c. Hans Conzelmann, Die Mitte der Zeit (1953) The Theology of Saint Luke
(1) Luke superimposed a "salvation history" scheme over the gospel materials
(2) 3 Periods: Israel, Jesus (the "middle"), the church
(3) The parousia is no longer the focus
d. Willi Marxen, Der Evangelist Markus (1959)
(1) First to use the term Redactionsgeschichte
(2) Showed the reality and importance of the third Sitz im Leben
(3) Mark wrote his Gospel as a sermon to warn the church in Judea to flee to Galilee and
there await the imminent parousia
3. Sitz im Leben of the Gospel Materials
a. 1st The actions and teachings of the historical Jesus
b. 2nd Oral period
c. 3rd Theological emphasis of the Evangelist
4. Build on the results of source criticism (Markan priority) and form criticism (material of the
Evangelist)
D. The Process of the Evangelist
1.
Choose: what to include or omit from his sources
2.
Arrange: the materials in a certain order
3.
Modify: in some way the stories and saying available in tradition
4.
Create: new material not found in any of the writer'
s sources
E. The Practice of Redaction Criticism
1.
Mt and Lk: Assuming 2-source (or 4-source), compare Mt and Lk to Mk
2.
Mark: Analyze editorial work (Seams, Insertions, Summaries, Modifications, Selection of
material, Omission of material, arrangement of material, Introductions, Conclusions, Vocabulary,
Christological titles)
F. Differences with Form Criticism
1.
The Evangelists are creative literary figures (not passive scissors and paste editors)
2.
The Evangelists focus on the total unit (not the smallest units)
3.
Concerned with the "3rd situation in life," the Sitz im Leben of the Evangelists. The question is
not what really what happened, but how did the evangelist describe what happened
II.

The Value of Redaction Criticism (Stein, 273)

A. The Evangelists as Interpreters of Tradition
The Evangelists were interpreters of Tradition
B. The Gospels as Wholes
It focuses on the wholeness of the Gospels
C. The Meaning of the Gospels
It focuses on the meaning of the text (form criticism was concerned with subject matter)
D. The Entire History of the Gospel Traditions
E. The Quest of the Historical Jesus
It helps determine the authenticity of a tradition
F. Hermeneutical Insights

Sources:
Robert H. Stein, Studying the Synoptic Gospels: Origin and Interpretation, 2nd ed. (Grand Rapids: Baker
Academic, 2001).
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.
(Downers Grove: InterVarsity, 2001), 25-44.

Lecture 4: The Gospel of Mark

18

___________________________

There are seven items we will take up in our introduction to the Gospel of Mark:
I.
Features
II. Authorship
III. Date
IV. Place of Origin
V. Order of Gospel
VI. Messianic Secret
VII. Misunderstanding Motif

I. Features of the Gospel of Mark

A.

Action: Teaching of Jesus not detailed but usually occurs by observing narrative.
Exceptions: Parables (Mark 4); eschatological discourse (Mark 13)

B.

A frank gospel
Disciples'faults displayed
Human reactions of Jesus: 1:41 compassion for leper; 3:5 grieved at hardness of heart; 8:12 sighed in
his spirit; 8:33 turned and saw disciples (cf. 10:14,16,21).
Jesus relatives think he is insane (3:21), not able to do "any" miracle (6:5).

C.

Gospel for Gentiles

Matt . . . "flight not in winter or Sabbath"/Mk excludes Sabbath 13:18
Saying re: mission to Israel excised (7:24ff)
Abiding validity of law not emphasized as in Matt, explicit statement (7:19) that all foods are clean
lacking in Matt 15
Palestinian customs explained: 7:3-4 customs of the Pharisees
Aramaic translated--Talitha cumi, Little girl arise (5:41); Corban--given to God 7:11); Ephphatha =
Be opened (7:34); Golgotha = place of the skull (15:22); Abba = Father 14:36)
Presence of Latinisms: legion 5:9,15; denarion 6:37; kentyrion 15:39; see K mmel p. 97 for others.
Mk 10:12 Possibility of wife divorcing husband only in Roman culture, not in Jewish culture. But
see example of Herodias.

II. Authorship

A. Tradition unanimously links Mark with Peter, and says the former was the author.
Peter himself names Mark as being with him:
1 Peter 5:13 She who is in Babylon, chosen together with you, sends you greetings, and so does my
son, Mark.

Papias: (A.D. 100-130) And the Presbyter used to say this, Mark became Peters interpreter and wrote
accurately all that he remembered, not, indeed, in order, of the things said or done by the Lord. For he had not
heard the Lord, nor had he followed Peter, who used to give teaching as necessity demanded but not making,
as it were, an arrangement of the Lords oracles, so that Mark did nothing wrong in thus writing down single
points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard
and to make no false statements in them (Eusebius, Eccl. Hist. III.xxxix.15 [Loeb, p. 297] )
This tradition from Papias makes at least three important claims about the second gospel:
1. Mark wrote the gospel that, in Eusebiuss day, was indentified with this name.
2. Mark was not an eyewitness but obtained information from Peter.

3. Marks gospel lacks order, reflecting the occasional nature of Peters preaching.

19

The claims are weighty in light of the fact that the presbyter that Papias quotes is probably the apostle John.
Also, later traditions confirm this early one from Papias.
Anti-Marcionite Prologue: (A.D. 150-180), "Mark related, who was called '
Stumpfinger'because for the size
of the rest of his body he had fingers that were too short. He was the interpreter of Peter. After Peter'
s death
the same man wrote this gospel in the regions of Italy."
Justin Martyr (ca A.D. 150Dialogue with Trypho 106) quotes Mk 3:17 and refers to Peter'
s memoirs.
Irenaeus (ca. A.D. 170Against Heresies iii.1.2), "And after the death of these Mark, the disciple and
interpreter of Peter, also transmitted to us in writing the things preached by Peter."
Clement of Alexandria (ca. A.D. 180Eusebius, Eccl. Hist. VI.xiv. 6-7), "When Peter had publicly preached
the word at Rome, and by the Spirit had proclaimed the Gospel, that those present, who were many, exhorted
Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record
of what was said; and that he did this, and distributed the Gospel among those that asked him. And that when
the matter came to Peter'
s knowledge he neither strongly forbade it nor urged it forward."
Origen (ca. A.D. 200Eusebius, Eccl. Hist. VI.xxv.5), "Secondly, that according to Mark, who wrote it in
accordance with Peter'
s instructions, who also Peter acknowledged as his son in the catholic epistle, speaking
in these terms: '
She that is in Babylon, elect together with you, saluteth you; and so doth Mark my son.'
"
Eusebius (ca. A.D. 325Eccl. Hist. II.xvi-xvii,"They say that this Mark was the first to be sent to preach in
Egypt the Gospel which he had also put into writing, and was the first to establish churches in Alexandria
itself. The number of men and women who were there converted at the first attempt was so great, and their
asceticism was so extraordinary philosophic, that Philo thought right to describe their conduct and assemblies
and meals and all the rest of their manner of life. Tradition says that he came to Rome in the time of Claudius
to speak to Peter, who was at that time preaching to those there."
Tertullian (ca. A.D. 200Against Marcion 4.5), "That gospel which Mark edited may be affirmed to be of
Peter, whose interpreter Mark was."
Jerome (ca. A.D. 400Commentary on Matthew), "Mark, the interpreter of the apostle Peter, and the first
bishop of the church of Alexandria, who himself had not seen the Lord, the very Saviour, is the second who
published a gospel; but he narrated those things he had heard his master preaching more in accordance with
the trustworthiness of the things performed than in order."
Superscription:

According to Mark
It is widely believed that the superscriptions on the four Gospels are additions that were added later (and are
thus unreliable).
But Martin Hengel has recently argued that Ireneaus testimony leads us to believe that the superscriptions
give us a reliable indication of authorship.
The names of the evangelists cannot be separated from the Gospels (Hengel, The Four Gospels and the One
Gospel of Jesus Christ, p. 38).
Hengel goes on to contend that Irenaeus words reveal the contents of the Roman community archive of
apostolic writings that were regularly read in public worship (pp. 36-38). There in Rome where, after the
destruction of Jerusalem in AD 70, all the threads of the communities in the empire came together, in the first
decades of the second century they must already have had the four Gospels (p. 36). This fact is confirmed by
another Roman churchman, the apologist Justin, who considers this Gospel collection to be a normative

testimony from Christs messengers (pp. 37-38).

20

As a reflection of the Roman community archive, Irenaeus testimony shows some kind of historical
remembrance about the making of the Gospels (p. 39). Namely, It shows that the names of the evangelists
cannot be separated from the Gospels (p. 38) and that Irenaeus order is oriented on the chronological order
of their composition (p. 41). In other words, Irenaeus remarks simply reflect how the community in Rome
understood the development of the items in its own apostolic archive.
Because this Gospel collection in Rome is presupposed by Irenaeus, it follows that the collection must have
been in existence before he penned the above remarks (p. 48). Hengel goes on to argue that the
superscriptions were not added to the Gospels secondarily, at a later time, long after their composition, but
were a part of the Gospels as originally circulated (p. 50). This observation leads Hengel to conclude that,
The Gospels did not first circulate anonymously and their collection is not the result of an official decision in
the church (p. 53).
B. Objections to Tradition
1. Non-Palestinian character of Gospel shows it cannot be John Mark
Dalmanutha unknown (8:10), but this does not prove its non-existence.
Gerasenes did not extend to the Sea of Galilee (5:1), but Mk'
s vague description cannot be used to prove
inaccuracy.
Bethsaida called a village (8:26) when it was really a city. Sherwin-White says "village" is technically
more accurate. And in any case is this really a problem?
Confusion re: Herodian family, but Markan inaccuracy here is hard to prove, for Josephus shows how
complex the Herodian line is (see Lane).
2. Mark is not John Mark, but w/o further explanation this is improbable since JM is most famous Mark in
NT.
3. Form Criticism shows gospel was formed in community and not from Peter, and 1 Pet 5:13 is not
convincing for 1 Peter is not Petrine. But a community origin is unlikely, and why was the gospel
associated with Mark (not a very likely person to attribute a gospel to). And objections to Petrine
authorship fail to convince.
Conclusion concerning authorship:
The tradition of Markan authorship should be accepted.

III. Date of the Gospel of Mark

Date
Earliest: 45 A.D. -- J. A. T. Robinson
Some as late as 90
Most date it before 70 A.D. and in 60s
A decision between a date in the 50s and one in the 60s is impossible to make. We must be content with
dating Mark sometime in the late 50s or the 60s (Carson & Moo, 182).

IV. Place of Origin of the Gospel of Mark

Place of Origin
A. SyriaFuller
B. GalileeMarxsen

Tradition:
C. Rome
Papias said Mk was Peter'
s interpreter and the latter died in Rome according to tradition.

21
Anti-Marcionite prologue says after Peter'
s death Mark wrote in Italy.
Irenaeus says (Aga. Her. 3:1-2) that Mark wrote in Rome after death of Peter and Paul; Clement of Alexandria
in Rome while Peter was still preaching.
Reference to Mark in 1 Pet 5:13 shows Mark'
s connection with Rome if Babylon = Rome.
Earliest testimony for Gospel comes from 1 Clement and Shepherd of Hermas who are both associated with
Rome.
If written in Rome, then usually agreed to be written to Roman community.
If not Roman then very uncertain.

V. Order of the Gospel of Mark

Order of Gospel
A. Not biographical
B. Some form critics say no structure is evident, merely a collection of traditions.
C. Dodd says order in Mk is essentially (not wholly) chronological. An accurate outline of major events in
the life of Jesus.
Outline found in Acts 10:37-41. Baptism of John and Jesus; Began in Galilee; Works of Power; Death
and Resurrection in Jerusalem.
Acts 10
good news (v. 36)
God anointed Jesus of Nazareth with the Holy Spirit (v. 38)
beginning in Galillee (v. 37)
He went around doing good and healing all who were under the power of the devil (v. 38)
We are witnesses of everything he did . . . in Jerusalem (v. 39)
They killed him by hanging him on a cross (v. 39)
God raised him from the dead on the third day (v. 40)
Mark
the beginning of the good news (1:1)
the coming of the Spirit on Jesus (1:10)
the Galilean ministry (1:16-8:26)
Jesus ministry focuses on healings and exocisms
the ministry in Jerusalem (chs. 11-14)
focus on the death of Christ (ch. 15)
He has risen! He is not here (16:6)
D. Nineham objects to Dodd'
s view.
Framework is too brief to be helpful
Sayings of Jesus on passion were probably collected topically
Church was not interested in such an outline
Units of tradition do not contain hints of location
Units may be put in a certain place because there was nowhere else to put them.

E. Guthrie thinks many of Nineham'

s arguments are valid, but if the Passion narrative was preserved in a
basic historical sequence, the same principle is probable for other portions as well. A rough chronological
order.
Remember Papias himself says that Mark was not written in strict chronological order. This does not deny
a basic order.
It is hard to believe early Christians were uninterested in any narrative order in Jesus life.
Marks outline more carefully crafted than Nineham suggests.

22
Carrington: Lectionary hypothesis. Festivals of Jewish calendar followed. Very improbable see Davies and
Morris.

VI. Messianic Secret in the Gospel of Mark

Messianic Secret
(Dunn--Tyndale Bulletin 1970; Aune--Novum Testamentum 1964)
Jesus silences Messianic confession of demons: 1:23-25, 34; 3:11f.
Silence after healing: Leper, 1:43-45; Jairus, 5:43; Dumb and Deaf Man, 7:36; 2nd Touch 8:26
Silence after Peter'
s confession (8:30) and transfiguration (9:9)

Wrede--Jesus never claimed to be the Messiah, therefore Mark'

s theory of the Messianic secret explains why
Jesus never publicly claimed Messiahship. The church, however, wanted to say Jesus was Messiah, and thus
came up with the notion that Jesus silenced all those who identified him as such (note: Mark derived this
notion from pre-Markan tradition).
Problem: The only person who confesses Jesus as the Son of David (10:46-52) is not silenced by Jesus. This
is particularly significant because the crowd tried to silence Bartimaeus. Note also place in gospel where
confession is accepted.
If Mark'
s secret was an attempt to explain why Jesus never publicly proclaimed Messiahship it is ineffective
because the text shows this command was not kept, for those who were healed spread the message.
Then why did Jesus enjoin silence? Not because his Messiahship was secret, but because it was
misunderstood.
Explains Jesus use of Son of Man instead of Son of David.
Explains rebuke of Peter in 8:31ff
Explains nature of entry into Jerusalem (humble)
Explains Jesus ambiguous and qualified acceptance of title at trial (14:62)
Misunderstanding Motif
Misunderstood by his family: 3:21 beside himself; 3:31-35 mother and brothers probably wanting to remove
him.
Misunderstood by Religious Leaders 3:22 Beelzebul
Misunderstood by Disciples 6:52; 8:17-18; Peter'
s confession; Transfiguration 9:9-10; Passion 9:32
The point: Jesus cannot be understood before the cross and resurrection 9:9
Mark has been called a Passion Story with a long introduction (Passion in 3:6; 6:14ff foreshadowed)
Son of God: 1:1; Baptism 1:11; Centurion understands Jesus on cross 15:39
Disciples and others misunderstand Jesus because they have a false conception of a glorious, reigning
Messiah--false view of kingdom
Passion predictions accompanied by teaching on the nature of discipleship
8:31-33 passion/8:34-9:1 Call to take up cross and follow Jesus
9:31 passion/9:33ff Argument on greatness
10:32-34 passion/10:35-45 James and John at right hand/Son of Man came to minister (10:45)
Sources:
D. A. Carson and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids: Zondervan, 2005), 169-97.
Martin Hengel, The Four Gospels and the One Gospel of Jesus Christ, trans. John Bowden (Harrisburg, PA: Trinity Press
International, 2000).
Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1. (Downers Grove:
InterVarsity, 2001), 25-44.

Lecture 5: The Gospel of Mark

23

___________________________

Outline of Marks Gospel1

I. Prologue: Prelude to Messiah (1:1-13)
1:1
The Heading
1:2-13
Ministry of John the Baptist
II. Ministry in Galilee: Recognizing the Messiah (1:14-8:21)
1:14-15
Jesus Kingdom Message
1:16-20
Calling First Disciples
1:21-39
Preaching and Healing
1:40-3:6
Controversial Aspects of Jesus Ministry
3:7-12
Wide Recognition of Jesus Authority to Heal
3:13-35
Varying Responses to Jesus: Supporters and Opponents
4:1-34
Explanatory Discourse: The Paradox of the Kingdom of God
4:35-5:43 Further Revelations of Jesus Unique Authority
6:1-6
Not Everyone Is Impressed by Jesus
6:7-30
Jesus Mission Extended through the Disciples
6:31-56
Sequence of Miracles around the lake: Who is Jesus?
7:1-23
A Foretaste of Confrontation in Jerusalem: The Issue of Purity
7:24-8:10 The Mission Extended to Neighboring Peoples
8:11-21
Summary So Far: Both Opponents and Supporters Still Have a Lot to Learn
III. Ministry on the Way to Jerusalem: Recognizing that the Messiah Must Die (8:22-10:52)
8:22-26
1st Healing of a Blind Man: A Description of Disciples Faith
8:27-9:13
Learning to Recognize Jesus
9:14-29
Success and Failure in Exorcism
9:30-50
More Lessons about the Way of the Cross
10:1-31
The Revolutionary Values of the Kingdom of God
10:32-45
Following Jesus in the Way of the Cross
10:45-52
2nd Healing of a Blind Man: A Description of Disciples Faith
IV. Ministry in Jerusalem: The Passion of the Messiah (11:1-16:8)
11:1-26
Throwing Down the Gauntlet
11:27-13:2 Confrontation with the Jerusalem Establishment
13:3-35
Explanatory Discourse: The End of the Old Order
14:1-11
Setting the Scene for the Passion
14:12-42
Last Hours with the Disciples
14:43-15:15 The Arrest and Trials of Jesus
15:16-47
The Crucifixion, Death, and Burial of Jesus
16:1-8
The Empty Tomb

This outline is an adaptation of R. T. Frances outline (The Gospel of Mark: A Commentary on the Greek Text, NIGTC [Grand
Rapids, MI/Cambridge, U.K.: Eerdmans, 2002], 13-14; cf. David E. Garlington, Mark, NIVAC [Grand Rapids: Zondervan, 1996], 3236).

I.

Prologue: Prelude to Messiah (1:1-13)

24

1:1 The Heading

Son of God?

Some have questioned whether it is historically plausible for someone in Jesus day to ascribe to him the title
Son of God.
R. T. France: It has sometimes been suggested that no Jewish High Priest in the early first century would
have thought of coupling the two titles
and
(
). It is now clear however,
from a few references at Qumran that the thought of the Messiah as Son of God was not foreign to the
Judaism of this period, though not in the metaphysical sense of later Christian theology (609).
That is why in 14:61, many commentators regard the reference to sonship as a Markan addition and not as
historical. Yet certain Qumran texts really do reflect the idea that 2 Samuel 7:14 and Psalm 2:7 are messianic
references.
2 Samuel 7:14 I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct
him with the rod of men and the strokes of the sons of me.
Psalm 2:7 I will surely tell of the decree of the Lord: He said to Me, '
Thou art My Son, Today I have begotten
Thee.
1:1 The Heading
4Q174 (Florilegium) And Yahweh declares to you that he will build you a house. I will raise up your seed
after you and establish the throne of his kingdom forever. I will be a father to him and he will be a son to me
[2 Sam 7:12-14]. This refers to the branch of David who will arise with the Interpreter of the law who will
rise up in Zion in the last days, as it is written: I will raise up the hut of David which has fallen [Amos 9:11]
which he will raise up to save Israel (Martnez and Tichelaar, p. 353).
Commenting on Daniel . . .
4Q246 (ps. Dan.) 2:1 He will be called son of God, and they will call him son of the Most High. Like the
sparks that you saw, so will their kingdom be (Martnez and Tichelaar, p. 495).
But does Mark use the phrase Son of God as something that is synonymous with Christ or Messiah?
R. T. France says, In an editorial heading the phrase must reflect the more developed understanding of
Jesus divine sonship which was current in Marks church. In this fuller sense it will form the central term of
Marks Christology, twice declared by the voice of God himself (1:11; 9:7), acknowledged by the spiritual
insight of demons (3:11; 5:7; cf. 1:24), coming to at least guarded expression in Jesus own words about his
role and status (12:6-8; 13:32; cf. 12:35-37?) before being made the basis of his climactic declaration before
the supreme court of Israel (14:61-62), and finally coming into focus in the striking paradox of the centurions
confession (15:39) (p. 50).
David Garlington: For Mark, being the Christ and the Son of God is one and the same thing (Mark, NIVAC
[Grand Rapids: Zondervan, 1996], 23).

II.

25

Ministry in Galilee: Recognizing the Messiah (1:14-8:21)

1:14-15

Jesus Kingdom Message

Modern scholarship is quite unanimous in the opinion that the Kingdom of God was the central message of
Jesus. George Eldon Ladd, A Theology of the New Testament, p. 54
Notice how each of the synoptic Gospels begin with a statement about the centrality of the Kingdom
Mark 1:15 Marks introduction to Jesus mission
Matthew 4:23 Summary of Jesus Ministry
Luke 4:21 Jesus quotes prophecy from Isaiah about the coming of the Kingdom, and this verse is Jesus
affirmation.
All of this points to the fact that the Kingdom was central to Jesus teaching.
But what does the phrase Kingdom of God refer to?
Does Kingdom refer to a reign or a realm?
Realm = Territory
Reign = Sovereign Rule
Is the Kingdom present or future with respect to Jesus ministry?
There is evidence in the Old Testament that the word for Kingdom (
) refers to Gods sovereign rule
over everything (HALOT, 1:592-93).
Psalm 45:6
Psalm 103:19
Psalm 145:11-13
In these texts, the Hebrew word has the abstract dynamic idea of reign, rule, or dominion.
The meaning reign or rule seems obvious in the New Testament also.
The standard lexicon on the Greek of the New Testament defines
the royal reign of God (BDAG, p. 168).

Kingdom of God as

Yet when you read the Gospels, it is clear that Jesus has conflict with people over the manner of the
kingdoms coming.
(1) Conflict with Religious Establishment
The first is the widening gap between Jesus and the religious teachers of his day, and especially the Pharisees.
(2) Conflict with Expectations concerning Messiah
The second is the difficulty he has in persuading his own followers to forsake certain stereotypes and
misconceptions of the kingdom of God.
The rebuke given by the risen Christ to the two disciples on the road to Emmaus (Luke 24:2527) suggests
that the information they needed was available in the OT but that even his devoted followers had to a degree
misunderstood the kingdom: the Messiah had to become a suffering servant before being glorified as king.
As Luke continues the narrative in Acts 1 it appears that the disciples are ready to acknowledge their mistake
since they are now confronted by the fact of the resurrection.
But their perceptions of the kingdom do not seem to have changed much: they ask, Lord, is this the time
when you will restore the kingdom to Israel? (Acts 1:6, NRSV).
The answer points them to the manner of the kingdoms coming; it is through the Spirit-empowered witness to
Christ in all the world (Acts 1:7-8).
So we come back to our original questions:
Does Kingdom refer to a reign or a realm?
Realm = Territory
Reign = Sovereign Rule
Is the Kingdom present or future with respect to Jesus ministry?

26
Jesus Kingdom as Reign
Because the teaching of Jesus about the kingdom virtually ignores the expectations of a renewed Jewish
political realm in which Gods anointed is king, some commentators have proposed that Jesus taught a purely
dynamic, spiritual kingdom.
This is seen in ethical terms: the will of God is to be done on earth as it is in heaven.
Almost all the kingdom sayings in the Gospels can be interpreted in this way. Even the many statements
qualifying entry into the kingdom do not require us to adopt a spatial interpretation. The kingdom has not only
come near; it is currently among Christs people, the kingdom of God is in your midst (Luke 17:21).
The Kingdom as reign is born out in numerous passages.
Matthew 6:33
Matthew 12:28 / Luke 11:20
Luke 16:16
Luke 10:9-11
Luke 17:20-21
John 3:3-5
Jesus Kingdom as Realm
There are, however, some references which are not so easily internalized and spiritualized.
Many will come from east and west to eat with the patriarchs in the kingdom (Matt. 8:11), while others will
be thrown out into darkness (Matt. 8:12).
There will be a time when evildoers will be collected and excluded from the kingdom (Matt. 13:41).
The Son of Man will be seen coming in his kingdom (Matt. 16:28).
Jesus speaks of a day when he will eat and drink with his people in the kingdom (Matt. 26:29; Luke 22:16,
18, 30).
Present or Future
Closely connected with the question of the nature of the kingdom is that of the timing of its coming.
It has long been recognized that the kingdom sayings imply both a present and a future perspective.
At least three variations on these two major themes of present and future kingdom have been suggested.
1. Realized Eschatology
Some have tried to deal with this apparent contradiction by proposing that Jesus taught that the kingdom is
fully present.
This realized eschatology'was suggested by C. H. Dodd (1935), who took Mark 1:15 to mean that the
kingdom of God has come.
Kingdom of God has come near: Mk 1:15 = kingdom of God has come. But the verb engiz seems to mean
"be near" in Phil 4:5; Mk 13:29; 14:42; Rev 22:10.
The kingdom did arrive in ministry of Jesus. Dodd acknowledges, but does not emphasize sufficiently, in his
last book, the futurity of the kingdom.
2. Consistent Eschatology (Futurist Eschatology)
In contrast to realized eschatology is the view (sometimes termed consistent eschatology) that Jesus believed
the kingdom to be wholly future.
Albert Schweitzer (1906), following Johannes Weiss (1892), stressed the influence of apocalyptic on the
futurist eschatological views of Jesus.
Jesus ethical teachings constitute an interim ethic until the imminent kingdom arrives. Jesus went to
Jerusalem to compel the Kingdom of God. He dies a disappointed man, because the expected kingdom does
not come.

This view, with variation, is held by modern scholars such as E. P. Sanders (at left) and P. M. Casey.

27

There are texts that seem to support the idea that the kingdom is future, after Jesus ministry.
Matthew 6:10 / Luke 11:2
Mark 9:1
Luke 13:29 / Matthew 8:11
Entering the Kingdom is a future event.
Mark 9:47; 10:15, 23; Matthew 7:21
3. Inaugurated Eschatology
(Already and Not Yet)
Some theologians, for example A. A. Hoekema (The Bible and the Future, pp. 1-75), have suggested that
inaugurated eschatology is a better term in that it allows for both a present and a future dimension to
eschatological fulfillment.
This position is the most consistent with the NT evidence, and will be considered below in more detail.
Some notable New Testament scholars hold to this view:
Jeremias, Kmmel, Ladd, and Goppelt
This is the dominant view held among scholars (already, not yet).
Werner Kmmel: The kingdom is present only in Jesus'ministry, but not disciples.
Joachim Jeremias: eschatology in the process of realization
Ladd"the Kingdom of God is the redemptive reign of God dynamically active to establish his rule among
men, and that this Kingdom, which will appear as an apocalyptic act at the end of the age, has already come
into human history in the person and mission of Jesus to overcome evil, to deliver men from its power, and
to bring them into the blessings of God'
s reign" (p. 91).
Reign or Realm?
It refers to Gods reign.
But its important to note that, The Kingdom of God stands as a comprehensive term for all that the
messianic salvation included. Ladd, p. 70
Present or Future?
Both (Already, not Yet)
The Kingdom is present in Jesus ministry, but its full manifestation is yet to come.
Sources:
Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed., rev. and ed. Frederick
William Danker, William F. Arndt, F. Wilbur Gingrich (Chicago: University of Chicago Press, 2000).
R. T. France, The Gospel of Mark: A Commentary on the Greek Text, NIGTC (Grand Rapids, MI/Cambridge, U.K.: Eerdmans,
2002).
David E. Garlington, Mark, NIVAC (Grand Rapids: Zondervan, 1996).
Graeme L. Goldsworthy, Kingdom of God, in New Dictionary of Biblical Theology, ed. T. Desmond Alexander, Brian S. Rosner,
D. A. Carson, Graeme Goldsworthy, Steve Carter (Downers Grove, IL: InterVarsity, 2000), 615-620.
Ludwig Koehler and Walter Baumgartner,
, in The Hebrew and Aramaic Lexicon of the Old Testament, vol. 1 (Leiden:
Brill, 2001), 592-93.
George Eldon Ladd, A Theology of the New Testament, revised edition, edited by Donald A. Hagner (Grand Rapids: Eerdmans,
1993).
Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1. (Downers Grove:
InterVarsity, 2001), 25-44.

Lecture 6: The Gospel of Matthew

28

___________________________

I.
II.
III.
IV.
V.
VI.
VII.

Authorship
Origin and Destination
Date
Purpose
Structure
Distinctives
Themes

The Gospel of Matthew

I. Authorship

Nowhere is the gospel explicitly identified as written by Matthew, but we have strong church tradition saying
that it is.
By A.D. 125 circulating with superscription
Papias: (A.D. 100-130) Matthew collected the oracles [
] in the Hebrew language, and each
interpreted them as best he could (Eusebius, Eccl. Hist. III.xxxix.16 [Loeb, p. 297]).
Irenaeus: (Against Heresies, 3.1.1), Matthew also issued a written Gospel among the Hebrews in their own
dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church (quoted in
Eusebius, Ecclesiastical History, 5.8.2).
Origen (Eusebius, Eccl. Hist. VI.xxv.4), "that first [of the Gospels] was written that according to Matthew,
who was once a tax-collector, but afterwards an apostle of Jesus Christ, who published it for those who from
Judaism came to believe, composed as it was in the Hebrew language."
Eusebius (Eccl. Hist. III.xxiv.5), "Matthew had first preached to Hebrews, and when he was on the point of
going to others he transmitted in writing his native language the Gospel according to himself . . . "
Augustine, (On the Agreement of the Evangelists, I.ii. 4), "Of these four, it is true, only Matthew is reckoned
to have written in the Hebrew language; the others in Greek."
What are the Logia of Papias quotation?
1. Aramaic gospel translated into Greek, but Matthew shows no sign of being a translation. Some claim that it
was translated from Hebrew.
2. Logia refers to "Q" (sayings of Jesus, not whole gospel)
No evidence for this document in Papias'time.
Why did the source vanish? Especially if apostolic?
Did it ever exist as a document?
3. Logia refers to an early edition or draft of Matthew (proto-Matthew)
4. Logia refers to the apocryphal Gospel of the Hebrews
5. Logia refers to a collection of OT testimonia
No evidence of its existence either
How was Matthew'
s name transferred from this document to entire gospel?
6. Logia refers to our gospel of Matthew
Fits with ancient superscription
Fits with reference to Mk'
s gospel for Papias also calls it Logiai, indicating a remembrance of what Jesus
said and did, not just his oracles.
Gundry says reference to interpretation refers to exposition of Mt'
s gospel, not translation, but this differs
from the tradition.
But what about Papias'statement on Hebrew dialect?
Papias was completely wrong and Matt. did not write the gospel

29
He was wrong here, inferring it from Jewish-Christian character of the Gospel
Or a Semitic translation of Matt. was circulating at that time
Matt. also wrote his gospel in Aramaic (Guthrie)
Matt. authorship supported by tradition, by ascription to a little known apostle like Matt. (why ascribe it to
him?) and by references to Matthew (?) in 9:9 and 10:3--Levi in parallels.
Decisive objection: Why would an apostle copy Mark? Incredible to most
In one view of the synoptic problem, he did not necessarily use Mark.
Still could be Matthean even if Mark utilized
Not incredible if Mark was Peter'
s assistant.
No modern view of plagiarism
Matt. didn'
t merely copy Mk, but adapted and supplemented it.
If not Matt, then the author is unknown
Stendahl: School with Matthean origin
Hagner: use of genuine Matthean tradition
What do you think of the following statement from Carson and Moo?
It must be said that at one level very little hangs on the question of the authorship of this gospel. By and
large, neither its meaning or its authority is greatly changed if one decides that its author was not an apostle
(Carson & Moo, p. 150).

II. Origin and Destination

Palestine: Guthrie (perhaps Jerusalem)

Phoenicia: Kilpatrick
Qumran: Wolf/Alexandria: Brandon. Both of these are improbable.
Antioch: Streeter and most commentators
Jewish Christians in Palestine started church and evangelized Gentiles (Acts 11:19ff)
Oldest witness for Mt. is Ignatius who wrote from Antioch (Eph 17:1; Smy 1:1; Poly. 1:3; 2:2)

III. Date

A. Many see it as 80-100 A.D.

22:7 as a clear reference to post 70 A.D. setting
Ecclesiastical interest shows later date
If Mt was written after Mk and Mk was written right before the fall of Jerusalem (or late 60s per tradition
after Peter'
s death), then Mt later (before Ignatius in 110, so between 80-100)
B. Pre 70 A.D.
Mt'
s pericope on temple tax (17:24ff) and swearing by items in the temple (23:16-22) most credible if
temple still standing/Sadducees
Objections on eschatology and ecclesiology, including 22:7, only relevant if predictive prophecy is
excluded. 22:7 also refers to God not Roman emperor.
Divine rejection of Jews, a la 22:7, found pre 70 in 1 Thess 2:14-16; cf. Mt 21:43 and 10:23.
Mark may have been written in 50s or 60s.
Gundry dates it pre 63 A.D./Robinson 40-60/Hagner leans to pre 70

IV. Purpose

Liturgical: Kilpatrick
Scribal Exegesis: Stendahl (Mt. school)
Catechetical: Guthrie
Apologetic: Jesus'birth and background (Tasker)
To show Jesus is Messiah
Midrash--Gundry

30

V. Structure

A. Following Marks Outline

Introduction
Ministry in Galilee
Towards Jerusalem
Jerusalem and Passion
B.

Mk 1:1-13
Mk 1:14-8:21
Mk 8:22-10:52
Mk 11:1-16:8

Mt 1:1-4:11
Mt 4:12-16:12
Mt 16:13-20:34
Mt 21:1-28:20

Five Discourses
B. W. Bacon
Matt. has 5 books which culminate in discourses of Jesus (chs. 5-7; 10; 13; 18, 23-25). These books are
supplemented by a preamble (chs. 1-2) and epilogue (chs. 26-28)
These five books indicate that the author was a Christian legalist countering antinomianism. The 5 books
are patterned after the Pentateuch. Structural Evidence: "And it happened when Jesus finished these
words" 7:28 Sermon); 11:1 (Mission discourse); 13:53 (Parables); 19:1 (Little Ones); 26:1 (Esch.
discourse)
PREAMBLE
1-2
BOOK ONE: DISCIPLESHIP
Narrative
3-4
Discourse
5-7
BOOK TWO: APOSTLESHIP
Narrative
8-9
Discourse
10
BOOK THREE: THE HIDING OF THE REVELATION
Narrative
11-12
Discourse
13
BOOK FOUR: CHURCH ADMINISTRATION
Narrative
14-17
Discourse
18
BOOK FIVE: THE JUDGMENT
Narrative
19-22
Discourse
23-25
EPILOGUE
26-28

Criticisms of this view

To label 1-2 as preamble and 26-28 as epilogue overlooks the centrality of these chs. in the gospels.
More than 5 sections alleged by Bacon
Ch. 11 also comprises a discourse of Jesus
There is a clear separation between 23 and 24-25, therefore, at least 6 discourses, probably 7.
C. Three Sections Tied to Christological Development
Kingsbury, Stonehouse, Krentz
1. Person of Jesus the Messiah (1:1-4:16)
2. Proclamation of Jesus the Messiah
(4:17-16:20)
3. Suffering Death and Resurrection of
Jesus the Messiah (16:21-28:20)
Immediately after the two breaks come the decisive words a*poV tovte (apo tote, from that time on),
signaling progress in the plot

VI. Distinctives

31

Topical--ordered, systematized (numbers)

5-7 Sermon on Mount
8-9 Miracles10 miracles
10 Missionary Instructions
13 Parables (7)
23 Scribes and Pharisees (7 woes)
24-25 End Times Discourse
Concise: Matthews account is shorter than Marks in narrative: Jairus/bleeding women. Death of Baptist
(Matt 14:3-12; Mk 6:17-29). Not as revealing regarding Jesus'emotions. Healing of epileptic child (Mt
17:14-21; Mk 9:14-29). Disciples idealized?--14:22-31; Mk 6:45-52
Jewish Character
Jewish customs unexplained: Handwashing 15:2; Phylacteries 23:5; Straining out gnats 23:24;
Whitewashed graves 23:7; Hebrew untranslated: 5:22 Raka; 27:6 korbanon = treasury; gematria (Mt
1:1-17); kingdom of heavens instead of kingdom of God 32x but never in Mark and Luke; Father in
heavens (15x but only 1x in Mk/Lk); Jesus as Son of David.

VII. Themes
A.

Fulfillment Quotations: esp. in 1:1-4:16

1:22-23 Virgin birth . . . Isa 7:14 (Related to Isaiah'day and Jesus'day)
Bethlehem 2:4-6; Mic 5:1,3
Out of Egypt 2:15; Hos 11:1
Killing Infants 2:18; Jer 31:15 relates to exile from promised land in Jeremiah
Nazarene 2:23; Isa 11:1 Root/Jd 13:5;16:7
Great Light 4:14-16; Isa 8:23-9:1
Correspondence in history, not direct prophecies; salvation historical use of OT.
Stendahl a Christian school which performed exegesis similar to Habbukuk commentary, no compelling
evidence for this.

B.

Fulfillment quotations show Jesus is the king of the Jews (2:2);

for he was born through Abraham and David (1:1; 1:1-17), therefore, he was the agent of blessing
(Gen 12:3) and the Messiah (2 Sam 7:14ff).
Kingsbury sees Son of God as main Christological title, defined in1:23, also in 28:19--inclusio-baptism, demons

C.

Abiding validity of law 5:17-20 and 5:21-48

1. In antitheses Jesus is not abolishing the law but rightly interpreting it. "It was said" refers to inaccurate
interpretation by scribes and Pharisees. Jesus now interprets it correctly.
Hating enemies not in OT 5:43
Civil law applied to personal ethics 5:38
Murder not seen to relate to anger 5:21
2. Jesus is fleshing out the true intention of the law, and deepening and radicalizing its meaning?
3. 23:2 Do what the Pharisees do as long as it squares with what I have taught
4. In Matt 15 Jesus criticizes tradition of elders, i.e., oral law because it does not accord with God'
s law.
I.e. they use the oral law to violate law on honoring father and mother. But Jesus also contravenes food
laws! Christological. "I say to you."
5. In Mt. 12:1-14 Jesus asserts that his interpretation of the Sabbath is in accord with the true intention of
the rite. Mercy not sacrifice 12:7; doing good--healing withered hand 12:11-12. Only Matt. has 12:5,
showing that Jesus, like David, has authority over the Sabbath.

32
D.

Matt. has great interest in righteousness/obedience

It must exceed that of scribes and Pharisees to enter heaven 5:20
Prophets who do not bear fruit are false prophets 7:15-20; harsh criticism of Pharisees (ch. 23)
Not those who say Lord, Lord but those who do his will shall enter the kingdom (7:21-23)
Foundation on rock: the one who hears and does his word 7:24-27
The one who treats others with compassion--sheep and goats 25:31-46

E.

Particularism vs. Universalism

1. Jewish elements of gospel already noted: genealogy, validity of law, temple tax, Jesus sends disciples on
mission only to lost sheep of house of Israel 10:5-6, When Canaanite woman asks for help Jesus says he
was sent only to lost sheep of house of Israel 15:24-28, use of kingdom of heaven. Harsh attacks on Jewish
leaders most prominent in Matthew (3:7-10; 5:20; 7:29; 8:11-12; 13:11-17; 16:6-12; 21:33-44; 22:1-10;
23:2-8, 13-36).
2. Universal elements: Gentile women in genealogy: Tamar, Rahab, Ruth; Magi 2:1ff; Centurion and
other will sit in kingdom 8:11-13; Kingdom of God taken from you and given to a nation producing its
fruits, sons of kingdom cast out 21:43/sons of kingdom cast out 8:12/His blood be upon us and our children
27:25; Great Commission 28:18-20--Make disciples of all nations; Jesus did heal Canaanite'
s woman
daughter 15:21ff; Gospel will be preached to all people before end 24:14; All invited to wedding feast 22:9
3. The difference is partly salvation historical. Mission to Israel restricted to Jesus'time on earth, after his
death mission to all nations.
Jesus is not excluding Israel for all time in 21:43, but simply saying that disobedient will not be in
kingdom. "All nations" in 28:18 include Jews, and 10:23 shows they won'
t have finished going through
the towns of Israel before the Son comes. Therefore the judgment on Israel is not final.
The church is not the new but the true Israel--K mmel, Trilling, Kingsbury

F.

Ecclesiology:
Matt 16:18-20 Refers to Peter'
s authority. Some see as inauthentic but no reason Jesus couldn'
t predict
future and anticipate new community.
Matt 18:15-20 Discipline in Church
Matt 28:18-20
Baptism
Jesus'presence until the end of the age
Instruction to teach all that he has commanded--the end of the gospel suggest that it is both evangelistic and
catechetical.

Sources:
Craig L. Blomberg, Matthew, NAC (Nashville: Broadman, 1992).
D. A. Carson and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids: Zondervan,
2005).
R. T. France, The Gospel According To Matthew: AN Introduction and Commentary, Tyndale New Testament
Commentaries (Leicester/Grand Rapids: InterVarsity/Eerdmans, 1985).
Robert H. Mounce, Matthew, The International Biblical Commentary (Peabody, Massachusetts: Hendrickson,
1991).
Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.
(Downers Grove: InterVarsity, 2001), 25-44.

33

3 Ways to Outline Matthews Gospel

34

Lecture 7: Introduction to Parables

___________________________

Jesus is the teacher in the Bible most often associated with the use of parables.
All these things Jesus spoke to the multitudes in parables, and He did not speak to them without a parable
(Matthew 13:34).
One-third of Jesus Teaching comes in the parabolic form.
Yet the parabolic genre that Jesus used finds its roots in Old Testament wisdom teaching.

The Meaning and Use of Parables

The Hebrew term for parable is m l (
), which also is used for the proverb or riddle and has as its
basic meaning the idea of comparison.
The proverbial form often establishes a comparison:
E.g. Proverbs 18:11 A rich man'
s wealth is his strong city, And like a high wall in his own imagination.
Over time, m l developed from a popular term for proverb to a technical term for wisdom teaching and
finally to a broad term used for prophetic proverbs, parables, riddles and symbolic actions (Osborne, 235).
Example of prophetic use:
Isaiah 5:1-7
This Old Testament background of the parable in wisdom teaching is crucial for our understanding of Jesus
use of this genre.
Yet significant differences exist between the Old Testaments use and Jesus use.
Jesus use of the parables are uniquely Kingdom-centered. Jesus employed parables in order to prepare
citizens of the Kingdom.
The heart of Jesus parabolic teaching is his use of everyday experiences to draw a comparison with kingdom
truths.
What we have to keep in mind is that every parable has at least two elements: (1) the picture part, and (2) the
reality part.
(1) The Picture Part is the story/figure that is used as a basis of comparison with reality. This picture part is
always fictional.
Do not interpret the picture part as if it corresponded to some actual historical event.
This means that there are certain questions that you would never address to a parable.
Example: Luke 15:11-32
Why was the older brother in the field when the other brother returned?
How was it that the father saw his younger son while he was still at a distance? Was it by chance or was he
continually searching for him?
How did the older brother respond to his fathers appeal?
We must be careful not to confuse a life-like parable, which is a fictional creation, with biblical texts that
report historical events.
Because of the fictional nature of parables, it is not surprising that we find unreal elements in them.
Example:
Matt 18:24 Herods entire annual income was only nine hundred talents.
So we must never confuse the fictional part with the reality part.
(2) The Reality Part is historical and becomes the basis for our understanding the implications and potential

significance of the parable.

35

The Purpose of Parables

What is the purpose of parables?

The interpretation of the Gospel passages that delineate this purpose has evoked much debate.
Mark 4:10-12
10 And as soon as He was alone, His followers, along with the twelve, [began] asking Him [about] the
parables. 11 And He was saying to them, "To you has been given the mystery of the kingdom of God; but
those who are outside get everything in parables, 12 in order that while seeing, they may see and not
perceive; and while hearing, they may hear and not understand lest they return and be forgiven. "
Thus parables are given with the dual purpose of revealing and concealing.
Jesus intended to hide the truth from unresponsive hearers. Parables confirmed unbelievers in their rejection
of Jesus.
Their lack of understanding was a mark of Gods judgment on them.
Thus Marks statement centers on Jesus sovereign purpose (in order that) in judgment and Matthew on the
reason (because) for that judgment.
Thus Matthew and Mark address two sides of the same coin when talking about the concealing nature of
parables.
Even though the parables were intended to conceal kingdom truths from those who were unbelievers, Jesus
intended the parable to challenge others to make a decision for Christ and His Kingdom.
Jesus repeatedly uses parables to teach his disciples (e.g., Olivet Discourse, Mt 24:32-25:46).
For those who reject the presence of God in Jesus (the leaders of the Jews) the parable becomes a sign of
sovereign judgment, further hardening their hearts. For those who are open (the crowds) the parable
encounters and draws them to decision. For those who believe (the disciples) the parable teaches them further
the kingdom truths (Osborne, 239).

I. Basic Principles for Interpreting Parables

1. Look for the main point of a parable.
2. Seek to understand Jesus meaning.
3. Seek to understand the Evangelists meaning.
4. Seek the implications and significance of the parable.

II. Guidelines for Arriving at the Main Point

We can arrive at the main point by asking and answering four questions:
1. Who are the main characters?
2. What occurs at the End? (Rule of end stress)
3. What occurs in direct discourse?
4. Who or what gets the most space?

Sources:
Grant R. Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation
(Downers Grove: InterVarsity, 1991).
Robert H. Stein, A Basic Guide to Interpreting the Bible (Grand Rapids: Baker, 1994), 11-36.
Henry A. Virkler, Hermeneutics: Principles and Processes of Biblical Interpretation (Grand Rapids: Baker,
1981; 4th printing: 1998).

Lecture 8: The Gospel of Luke

36

___________________________

I.
II.
III.
IV.

Authorship
Date
Distinctives of Luke
Special Features

I. Authorship

Church Tradition
Writings of those in the early church.
Internal Evidence
Clues within the Gospel that give us an idea who wrote it.

A. Church Tradition

Paul tells us about a Luke who was a physician and a companion on his missionary journeys:
cf. Col 4:14; Philemon 24; 2 Tim 4:11
There is unanimous agreement among those who came just after the apostles that this Luke is the author of
the Gospel of Luke.

Bodmer Papyrus (
) ca. A.D. 175-225: The oldest Greek manuscript of Luke contains the titles Gospel
according to Luke at the end of the Gospel.
Muratorian Canon, A.D. 170-180: "The third book of the gospel, according to Luke, Luke that physician . .
. after the ascension of Christ, when Paul had taken him as a companion of his journey, composed in his
own name on the basis of report."
Irenaeus (Against Heresies, 3.1.1), A.D. 185: "Luke the follower of Paul recorded in a book the gospel that
was preached by him." Also 3.14.1, "Luke . . . preached with Paul . . . and was entrusted with handing on
the gospel to us."
Origen, ca. A.D. 185-254 (Eusebius, Eccl. Hist. VI.xxv.5): "And thirdly, that according to Luke, who wrote,
for those from the Gentiles . . . the Gospel that was praised by Paul."
Eusebius, ca. A.D. 260-340 (Eccl. Hist. III.iv. 6), ca. A.D. 303: "Luke, who was by race an Antiochian and a
physician by profession was long a companion of Paul, and had careful conversation with the other
Apostles, and in two books left us examples of the medicine for souls which he had gained from them the
Gospel, which he testified that he had planned according to the tradition received by him by those who were
from the beginning eyewitnesses and ministers of the word, all of whom he says, moreover, he had followed
from the beginning, and the Acts of the Apostles which he composed no longer on the evidence of hearing
but of his own eyes."
Tertullian, ca. A.D. 160-225 (Against Marcion, 4.2), Luke'
s Gospel is described as the Gospel of his master,
Paul.
The testimony of the early church is solidly in favor of the notion that Luke the physician, the companion of
Paul, wrote this Gospel.

B. Internal Evidence

37

1. Never explicitly named, though some things we can know about him.
a. Hes not an apostle or follower from Jesus ministry. He received his gospel from other sources (Luke:
1:2).
b.Prologues suggests an educated person who intended his writings to be understood as a serious literary
and historical work.
c. The avoidance of semitic terms suggests he was a gentile (6:14 [Mk 3:17]; 8:54 [Mk 5:41]; 22:42 [Mk
14:36]; 23:45 [Mk 15:34]).
2. There is almost universal agreement that the author of Luke is the same as the author of Acts such that they
tell a two-part story: Part 1 = Luke, Part 2 = Acts.
a. Both begin with a similar preface (Luke 1:1-4; Acts 1:1-5)
b.Both are addressed to the same person, Theolphilus (Luke 1:3; Acts 1:1).
c. Acts 1:1 serves as a recapitulation of the material found in Luke.
d.Acts begins where Luke leaves off temporally, i.e., at Jesus ascension (Luke 24:50-51; Acts 1:9-10).
e. Acts begins where Luke leaves off geographically, i.e., in Jerusalem (Luke 24:52-53; Acts 1:9-10).
f. Acts begins with the same situation with which Luke ends, i.e., the disciples waiting for the coming of the
Spirit (Luke 24:49; Acts 1:4-5, 8).
g.Both share a common vocabulary, style, structure, and theological concern.
3.
"We" passages in Acts 16:10-17; 20:5-16; 21:1-18; 27:1-28:16
Different Views on We Passages
a. "We" as an indication of "another" author, but why isn'
t the author named?
b. "We" as an attempt to convey the appearance of being true-Haenchen. But if this is true, why not use it
more? Why limit it to the end of the book? And why not name someone as the source to give even more
credibility?
c. "We" as author: Therefore the author cannot be named in the "we" sections, and is probably not named
in Acts at all. Luke is one of the prime candidates. All Pauline letters outside of "we"sections omit Luke'
s
name. Thessalonians, Galatians, Corinthians, Romans. But Luke is mentioned in all the "Roman
imprisonment" letters (see above). This fits with Acts 27-28

C. Conclusion

In light of the strong church tradition and internal evidence, Luke is surely the author.
From Col 4:11ff it is clear that Luke was a Gentile. Some see Luke as one of the 70 or a companion of
Cleopas or the famous brother in 2 Cor 8:16ff or as a painter, but all of this is unlikely.
W. K. Hobart (1882) appealed to medical descriptions in Luke to show it was written by Luke the physician.
Cadbury (1920) objects that most of the so-called medical terms in Luke were also found in non-medical
Greek writers of the day. Lukan authorship, therefore, is neither established nor disproved on this basis.

II. Date

A. Post A.D. 70

2nd century: Depends on Josephus, or his theology is quite similar to Justin Martyr'
s (O'
Neill). Idea of
depending on Josephus is improbable and relation to Justin Martyr is far-fetched.
75-85 AD: Luke looks back on fall of Jerusalem; he used Mark and "many" could not have written
gospels (Lk 1:1) until a later date.

B. Reasons for pre 70 Date

no reference to fall of Jerusalem;

no reference to Neronian persecution (A.D. 64);
no reference to James'(the brother of Jesus'
) death (A. D. 62)

no reference to Paul'
s death at end of Acts (ca. A.D. 61);
no reference to Paul'
s letters (?);
no reference to Paul visiting Ephesus again if the Pastorals imply this (Acts 20:25, 38)

38

C. Primitive features

Jew/Gentile controversy;
food requirements;
primitive Christology (Acts 3:20f);
Sunday as 1st day of week; no elaborate and organized church order or worship

D. Objections

Luke omitted Paul'

s death because to show when Paul died was not his purpose.
Luke intended to write a 3rd volume which explained Paul'
s death
If Acts, was written before Paul'
s death, then Luke around 61 AD; otherwise, assuming it was before fall
of Jerusalem, between 65-70

III. Distinctives of Luke

Infancy stories--fulfillment of salvation history (Magnificat 1:46-55; Benedictus 1:67-79)

Mission of 70 (10:1-20)
Lengthy Travel narrative (9:51-19:44)
Resurrection appearances (Emmaus, 24:13-35; eating of fish, 24:36-43)
Sermon at Nazareth (4:16-30)
Changes Rabbi to Master (Mk 9:5 [cf. Lk 9:33]; Mk 10:51 [cf. Lord Lk 18:41]). Omits Hebrew words
like Boanerges (Lk 6:15); Iscariot; abba, Cannanean; hosanna.
Over 1/3 of Luke comes from traditions unique to Luke--longest gospel: ascension (24:51), Samaritans,
repentance of robber, Lukan parables.

IV. Special Features of Luke

A. Luke's universalism:

2:14 good pleasure for all men;

Simeon says Jesus is a light for the Gentiles 2:32;
John the Baptist--all flesh shall see the salvation of God 3:4-6;
Widow of Zarephath and Naaman the Syrian 4:25-27;
Great Commission to all nations 24:47.
Clearly continues in Acts--see 1:8. Jews/Samaritans/Gentiles

B. Prayer

Jesus prays at baptism 3:21;

after a day of miracles 5:15-16;
before choosing disciples 6:12;
before 1st prediction of passion 9:18-22
at transfiguration 9:29;
on return of 70 10:17-21;
before teaching disciples to pray 11:1;
in Gethsemane 22:39-46;
on cross 23:34,46;
whole night in prayer 6:12;
Lord'
s prayer 11:2ff;
friend at midnight 11:5ff;

unrighteous judge 18:1-8;

prays for Peter 22:31-32;
exhorted disciples to pray in Gethsemane 22:40;
prayed for enemies and self 23:34; 22:41;
12:1ff for Peter

C. Holy Spirit

at temptation Jesus is full of Spirit and led by Spirit into wilderness 4:1;
begins ministry in power of Spirit 4:14;
Spirit of Lord is upon Jesus 4:18ff;
disciples wait for power of Spirit 24:49;
emphasis on Spirit continues in Acts 1:8; 2:1ff; etc.

D. Social Outcasts

Immoral woman 7:36ff;

Zaccheus 19:1-10;
Robber 23:39;
Prodigal Son 15:11ff;
Publicans 15:1-2; 5:30

E. Women

13 women mentioned in Luke who are not mentioned in other gospels:

2:36-38; 4:25-26;
Harlot 7:36ff;
Widow of Nain 7:1-10;
Supporters 8:1-3;
Mary and Martha 10:38-42; 23:27-31

F. Poverty & Wealth

1:53;
Rich fool 12:16ff; 12:22-34;
unjust steward and rich man and Lazarus 16:1-31;
Sermon on the plain 6:20ff;
Rich young ruler 18:18ff;
Zaccheus 19:1-10;
Widow'
s mite 21:1-4;
Communal living Acts 2:42-47; 4:33-37

Sources:
Bruce Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration, 3rd ed. (New York: Oxford
University Press, 1992).
Leon Morris, Luke, Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1988).
The Oxford Dictionary of the Christian Church, ed. F. L. Cross and E. A. Livingstone.
Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.
Robert Stein, Luke, NAC (Nashville: Broadman, 1992).
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1. (Downers Grove:
InterVarsity, 2001), 25-44.

39

Lecture 9: The Gospel of Luke

_______________________

Dr. Burks Outline of the Gospel according to Luke

1.
2.
3.
4.
5.
6.
7.

Prologue (1:1-4)
Jesus Birth (1:1-2:52)
Jesus Ministry Preparation (3:1-4:13)
Jesus Ministry in Galilee (4:14-9:50)
Jesus Journey to Jerusalem (9:51-19:44)
Jesus Ministry in Jerusalem (19:45-21:38)
Jesus Crucifixion and Resurrection (22:1-24:53)

4 Outlines of Luke

40

3 Views on the Genealogies of Luke and Matthew

41

View #1:

Matthew gives the genealogy of Joseph, the legal father of Jesus, while Luke gives that of Mary.
Thus, Joseph, the son of Heli in Luke 3:23 should be interpreted as Joseph, the son of Heli by marriage.
Against View #1:
Luke does not mention Mary in 3:23.
Genealogies in the first century werent traced through the female line.
Response
Luke is speaking of a virgin birth, and we have no information as to how a genealogy would be reckoned
when there is no human father.

View #2:

There was a levirate marriage (Dt 25:5-10) when Heli died childless (Africanus, c. AD 220).
Jacob, who had the same mother as Heli but a different father, married the widow of Heli, and Joseph was
born.
Matthew gives us Josephs genealogy through Jacob, his actual father, while Luke gives it through Heli, his
legal father.
Matthews Genealogy

Lukes Genealogy

Eleazar
Matthan
Jacob
Joseph

Levi
Matthat
Heli
Joseph

View #3:

Matthew gives us the legal descendants of David the men who would legally have been the heirs to the
Davidic throne if that throne had been continued while Luke gives us the descendants of David in that
particular line to which, finally, Joseph, the husband of Mary belonged.
Thus, Jacob the father Joseph in Matthew, an the heir to Davids throne, died without an heir. The succession
then passed to the line represented by Heli.
It is impossible to say with 100% certainty which of these views is correct or whether there may be a better
explanation.
Lukes apparently does not intend to give us a clarification of these difficulties.

The Meaning of Lukes Genealogy

Luke does however show us some important things about Jesus in this genealogy:
1.
It shows him to be a real man, not a demigod like those in Greek and Roman mythology.
2.
That is goes back to David shows His messianic qualifications.
3.
That it goes back to Adam brings out his kingship not only with Israel but with the whole human race.
4.
That it goes back to God relates Him to the Creator of all. He is the Son of God.
-Leon Morris, Luke, pp. 110-111
Sources:
I. Howard Marshall, Commentary on Luke, NIGTC (Grand Rapids: Eerdmans, 1978).
Bruce Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration, 3rd ed. (New
York: Oxford University Press, 1992).
Leon Morris, Luke, Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1988).

The Oxford Dictionary of the Christian Church, ed. F. L. Cross and E. A. Livingstone.
Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.
Robert Stein, Luke, NAC (Nashville: Broadman, 1992).
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.
(Downers Grove: InterVarsity, 2001), 25-44.

42

Lecture 10: The Gospel of John

_______________________

43

I.
Authorship
II. Distinctive Features
III. Authenticity
IV. Date
V. Relation to Synoptics
VI. Sources and Unity
VII. Sitz im Leben
VIII.Literary Approach
IX. Purpose

I. Authorship
A. Tradition

Papias: "And I shall not hesitate to append to the interpretations all that I ever learnt well from the presbyters
and remember well, for of their truth I am confident. For unlike most I did not rejoice in them who say much,
but in them who teach the truth, nor in them who recount the commandments of others, but in them who
repeated those given to the faith by the Lord and derived from truth itself; but if ever anyone came who had
followed the presbyters, I inquired into the words of the presbyters, what Andrew or Peter or Philip or
Thomas or James or John or Matthew, or any of the Lord'
s disciples had said (
), and what Aristion and
the presbyter John, the Lord'
s disciples, are saying (
). For I did not suppose that information from
books would help me so much as the word of a living and abiding voice" (Eccl. Hist. III.xxxix.3-4).
Eusebius concludes from this there were 2 Johns (III.xxxix. 5-7).
So also today Martin Hengel, The Johannine Question; cf also Beasley-Murray
But this reading is suspect: see verb tenses.
Eusebius disliked chiliastic view of Revelation propounded by Papias, "Among them he says that there will be
a millennium after the resurrection of the dead, when the kingdom of Christ will be set up in material form on
this earth. I suppose that he got these notions by a perverse reading of the apostolic accounts, not realizing
that they had spoken mystically and symbolically. For he was a man of very little intelligence, as is clear
from his books." (III.xxxix.12-13).
Anti-Marcionite Prologue attributes the 4th gospel to John (ca. A.D. 150-180).
Irenaeus (ca. 180) remarks that John ministered in Ephesus and lived until the time of Trajan (A.D. 98-117).
"Thereafter [after 1st 3 gospels] John, the Lord'
s disciple, who had leaned on his breast, published the gospel
himself, as he was staying in Ephesus" (Adv. Haer. III.1.2). In Adv. Haer. I.1.9 he quotes Jn 1:14 by saying,
"the apostle has said," showing the apostle John is in view. Irenaeus claims to have received his information
from Polycarp (d. 156) who knew John (Eusebius, Eccl. Hist. V.20.4)
Muratorian Canon (ca. 175-200), "The fourth of the Gospels is by John, from among the disciples and bishops
he said: '
Fast with me for three days from today, and whatever is revealed to anyone, that we shall share with
one another.'In the same night it was revealed to Andrew, one of the apostles, that John should write out
everything. . . . [In Jn:1:1] he declares himself not only to be an eye- and ear-witness, but also as a recorder in
sequential order of all the miracles of the Lord." Hennecke-Schneemelcher translation.
Theophilus of Antioch (A.D. 180) attributes the Gospel to John the Apostle
Clement of Alexandria: "John, last of all, conscious that the outward facts had been set forth in the Gospels,
was urged on by his disciples, and, divinely moved by the Spirit, composed a spiritual Gospel." (Eusebius,

Eccl. Hist. VI.xiv.7).

44

Origen: the John who lay on Jesus breast "has left one Gospel"
Eusebius: Gospel among the undoubted writings of the apostle (III.xxiv.1-2). Identifies this John as the
apostle (III.xxiv.5). Sees John as supplementing the synoptics, especially re: beginning of Jesus'minstry
(III.xxiv.9-13).

B. Internal Evidence

1. Argument of Westcott
Author was a Jew (knows messianic expectations, Jewish purification rites Jn 2:6; view of Samaritans 4:9, 27;
Sabbath 5:10; 7:21-23; 9:14; libation at feast of Tabernacles 7:37; 8:12; pollution at Passover 18:28; 19:3142;. Knows Jewish history: building of temple ch 2; Samaritan enmity ch 4; Contempt for Diaspora 7:35;
Annas and Caiaphas 11:49; 18:13ff)
from Palestine (knows geography of Galilee and Judea, and topography of Judea pre A.D. 70; Pool is indeed a
swimming pool ch 5; Pool of Siloam 9:7 is also a swimming pool; 10:23 stoa of temple noted; Brook of
Kidron 18:1indeed a wadi; Gabbathapavement 19:13 found in Antonia fortress
an eyewitness (see below)
an apostle (knows calling of first disciples, thoughts of apostles, sayings of apostles uttered in secret)
John the Son of Zebedee (see below on beloved disciple)
Of these arguments eyewitness and beloved disciple are the most important, for evidence under apostle and
other items could be based on accurate tradition.
2. Personal Allusions and Contributions
1:14 "we beheld his glory"
19:35 "he who saw has borne witness and his testimony is true"
In 20:8 noted that he believed when looked in tombpersonal remembrance.
21:24 "This is the disciple who is bearing witness to these things, and who has written these things and we
know that his testimony is true" (referring to beloved disciple v. 20)
Possible Eyewitness Features
6 waterpots 2:6
naming of Philip and Andrew 6:7;
barley loaves 6:9
rowed out 25-30 stadia 6:19
odor filled house 12:3
anointing of Mary sister of Lazarus 12:7
Peter'
s beckoning action 13:24
reaction of soldiers at Jesus'arrest 18:6
name of high priest'
s servant 18:10
Peter warming himself by fire which is charcoal 18:18
weight of embalming spices 19:39
knowledge of disciples'reactions: 2:11, 24; 6:15, 61; 13:1
153 Fish in ch 21 (counted!)
3. Beloved Disciple
21:24 and 21:20 suggest he is author (see immediately above). Cf 13:23; 19:26: 20:2; 21:7.
Among those in 21:2. Therefore, cannot be Peter, Thomas, or Nathaniel because they are named elsewhere in
gospel. Either from sons of Zebedee or two other disciples.
Leaned on Jesus'breast at Last Supper (13:23-24; 21:20). Only 12 were at the Supper (Mark 14:17 par).

45
Close relationship with Peter: 13:23-25 Peter asks beloved disciple identity of betrayer; 18:16 (cf 20:2 other
disciple = to beloved disciple) makes way for Peter to enter the court of the high priest; 20:2-9 he and Peter
run to tomb together; 21: 20-23 Peter asks about fate of beloved disciple.
Obvious choice is John the son of Zebedee since not named elsewhere in gospel. In circle of 3 in Gospels
(Mk 5:37; 9:2: 14:33; Lk 22:8); Associated closely with Peter in Acts (3:1, 11; 4:13; 8:14) ; One of the Pillars
(Gal 2:9)
4. Objections
Doesnt appear until passion: But story is about Jesus not John!
Wouldn'
t call himself beloved disciple: But a sign of modesty not pridenever names himself!
Wouldn'
t be interested in Judea because from Galilee: Cousins in Manhattan and Staten Island
John unlearned (Acts 4:13): But this means not rabbinically trained. A fishing industry with hired help.
Would not be fluent in Greek: Contradicted by Greek presence which permeates Galilee
Would not have called opponents Jews: But cf 1 Thess 2:14ff
Most notable objection: high christology and theology

II.

Distinctive Features

Distinctive prologue and epilogue

7 signs (semeia) instead of abundance of miracles; no exorcisms
Long discourses with a different style
Bolder Christology
Son of God (Mt 12x; Mk 7x; Lk 12x; Jn 19x)
Jesus is the Christ (Mt 16x; Mk 7x; Lk 12x; Jn 19x)
Jesus is God (1:1-14, 18; 5:18; 10:33; 20:28). Creator 1:3; pre-existent 1:1, 2, 15
"I am" sayings: 6:35; 8:12; 10:7, 11, 14; 11:25; 14:6; 15:1 and esp. 8:58
Jesus'Glory: 1:14; 2:11; 7:39; 8:54; 11:4; 12:16, 23, 28, 41; 13:31, 32; 17:1, 5, 10, 22, 24
Dualism
WorldAbove vs Below
Light vs Darkness
Truth vs Error
Spirit vs Flesh
Terminology
Promise of Spirit (Mt 2x; Mk 2x; Lk 2x; Jn 13x). Paraclete unique to John (14:16, 26; 15:26; 16:7)
Life (Mt 7x; Mk 3x; Lk 5x; Jn 32x) instead of kingdom of God (only 2x in Jn)
Truth (Mt 1x; Mk 2x; Lk 3x; Jn 20x)
Witnessverb and noun (Mt 1x; Mk 4x; Lk 2x; Jn 45x)
Loveverb and noun, agapa and phileo (Mt 12x; Mk 5x; Lk 12x; Jn 43x)
Believe--verb (Mt 9x; Mk 10x; Lk 8x: Jn 84x)
World (Mt 9x; Mk 2x; Lk 3x; Jn 57x)
Light (Mt 6x; Mk 1x; Lk 7x; Jn 16x)
Realized Eschatology:
Eternal life now: 3:36; 4:14; 5:24; 6:33, 35, 47, 51, 54; 10:10; 11:25-26; 17:3
Judgment is now: 3:19, 36; 5:24; 9:39; 12:31; 16:11
Resurrection life is now: 5:25-27
Jesus now glorified at cross 3:14; 7:39; 8:28; 12:;23, 32; 17:1
Future Eschatology

Judgment is future: 5:28-29

Resurrection is future 5:28-29; 6:39, 40, 44, 54, 12:48
Second Coming is future: 14:2-3, 18, 20, 28; 16:16, 23, 25

46

No Lord'
s Supper, Gethsemane, infancy narratives, transfiguration, sermon on the mount, or temptation
No lepers, tax collectors, or Sadducees
Notable parables from synoptics missing
Jesus'ministry 3 years: 2:13; 6:4; 11:55; cf also 5:1
Early Judean ministry 1:19-3:36
Baptist as a witness in John
Two disciples were disciples of the Baptist 1:35-51
Cana 2:1-11
Cleansing of Temple up front 2:13-22
Nicodemus 3:1-21
Samaritan Woman and Samaritan Ministry 4:1-45
Healing of Blind Man 9:1-41
Resurrection of Lazarus 11:1-53
Special Discourse for Disciples 13:1-17:26
Appearance before Annas 18:12-28
Annas as father-in-law of Caiaphas 18:13
Date of Passover: Jesus appears to die on day before Passover when lambs were sacrificed according to John
18:28, but last supper a Passover meal per Mk 14:12
No right of capital punishment for Jews 18:31
Only John says Barabbas was a revolutionary, l st s 18:39-40
Distinctive words on cross 19:26, 27; 28; 30
Nicodemus'role in burial 19:39-40

III. Authenticity

Sometimes difficult to detect where Jesus'words end and John begins since whole of gospel in Johnannine
idiom: John 3:16-21; 3:31-36

Some see post-resurrection words in 3:3, 5, 13; 4:21-23. Indeed, many scholars go much further and see little
history in John.
But the latter text is explained by the already not-yet, the former by Ezek 36:26-27, and 3:13 is best
interpreted prophetically
Misunderstanding motif indicates a distinction between pre- and post-resurrection events (2:18-22; 7:3739; 12:16; 16:12-13; 21:18-23). See D. A. Carson'
s commentary.
Evidence of prophets placing their words upon the lips of the historical Jesus is lacking (see esp. David
Hill, New Testament Prophecy)
Old distinction between Hellenistic and Palestinian Christianity was often used to doubt Johannine
accuracy (e.g. Mandean lit. per Bultmann), but the Dead Sea Scrolls show John was very Jewish (and
Hengel has shown the sharp distinction between Palestinian and Hellenistic worlds has been overdone)

IV. Date

Formerly often dated in mid 2nd Century: Loisy (1936) in A.D. 150-160
Rylands Papyrus (p52), a fragment of Jn 18:31-33, 37-38 ca. A.D. 130
Egerton Papyrus II, a fragment of Jn ca. A.D. 150
Morris/Robinson before A.D. 70

Traditional A.D. 90-100 (e.g. Carson)

V.

47

Relation to Synoptics

Many scholars argue for complete independence today.

Eusebius (above) saw it as supplementing the Synoptics
Windisch argued for displacement!
Carson rightly says that neither literary dependence or independence can be proved. It is best to explain the
relationship in terms of "interlocking traditions."

VI. Sources and Unity

Perceived Dislocations
18:1 should follow 14:31
10:19-29 should follow 9:41 and 10:1-18 is an insertion
Chapters 5 and 6 should be reversed
21:24 suggests that this chapter was added later
20:31 appears to conclude the book
Only the last two arguments have merit.
A number of reconstructions of sources have been proposed; esp. Signs Source and Sayings Source.
Most agree, however, that no sources can be discerned since the style is the same throughout.

VII. Sitz im Leben

Scholars have tried to trace the stages in which the Gospel was written and the history of the Johannine
community. Indeed, the gospel is often seen as hailing from a Johannine circle.
J. L. Martyn thinks the expulsion from the synagogue is crucial in interpreting John, and is evidence of
later history.
R. E. Brown has a very complicated 5 stage process to explain the composition of the gospel.
These theories are highly speculative and so complex that they are impossible to verify. Robert Kysar, The
Fourth Evangelist and His Gospel, p. 53, "My point is that the theories are such that no amount of analysis of
the gospel material will ever produce convincing grounds for them. If the gospel evolved in a manner
comparable to that offered by Brown and Lindars, it is totally beyond the grasp of the Johannine scholar and
historian to produce even tentative proof that such was the case."

VIII. Literary Approach

See e.g. Alan Culpepper, The Anatomy of the Fourth Gospel (1983).
Treats the gospel as a finished product.
Helpfully detects many literary devices in the gospel.
But flawed in imposing modern novel upon the gospel.
And fails to reckon with historical character of the gospel.

IX. Purpose

Many inadequate purposes proposed: Against Baptist Sect, Sacramentalism, Gnosticism, etc.
To bring nonbelievers to faith (Carson)
To strengthen Christians in their faith (K mmel)
Both: Beasley-Murray, Barrett

48

Chart of the Gospel according to John1

Lecture 11: The Gospel of John

_______________________

49

Outline of John
I.
II.

Prologue (1:1-18)
Book of Signs (1:19-12:50)
The Word reveals himself to the world and to his own, but they do not accept him.
III. Book of Glory (13-20)
To those who accept him, the Word shows his glory by returning to the Father in death, resurrection,
and ascension. Fully glorified, he communicates the Spirit of life.
IV. Epilogue (21)

The Prologue (1:1-18)

The Prologue is a foyer to the rest of the Fourth Gospel . . . , simultaneously drawing the reader in and
introducing the major themes. the following parallels between the Prologue and the rest of the book
immediately stand out, although as we shall see there are many others of a more subtle nature.
-D.A. Carson, The Gospel according to John, p. 111.

the preexistence of the Logos or Son

in him was life
life is light
light is rejected by darkness
yet not quenched by it
light coming into the world
Christ not received by his own
being born to God and not of flesh
seeing his glory
the one and only Son
truth in Jesus Christ
no-one has seen God, except the one
who comes from Gods side

Prologue
1:1-2
1:4
1:4
1:5
1:5
1:9
1:11
1:13
1:14
1:14, 18
1:17

Gospel
17:5
5:26
8:12
3:19
12:35
3:19; 12:46
4:44
3:6; 8:41-42
12:41
3:16
14:6

1:18

6:46

Lecture 12: The Acts of the Apostles

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50

I.
Authorship and Date
II. Structure
III. Purpose of Luke-Acts
IV. Theology of Acts
V. Pointers for Interpretation
VI. Historicity
VII. Sources
VIII. Kerygma in Acts

I.

Authorship and Date

II.

Structure

See notes on Luke

Structure
Peter 1:1-12:25
Paul 13:1-28:31

Jerusalem 1:1-8:3
Samaria and Coastal Regions 8:4-11:18
Antioch and Antiochene Mission 11:19-15:35
Lands of Aegean 15:36-19:20
Jerusalem and Rome 19:21-28:31
From Summary statements--see outline: 6:7; 9:31; 12:24; 16:4; 19:20; 28:31 (see below)
-There have been three proposed outlines for the book of Acts.
1.
According to the Ministry of a Prominent Figure
- Peter 1:1-12:25
- Paul 13:1-28:31
2.
According to the Geographic Expansion of the Church
-Acts 1:8 is the hermeneutical key for the book of Acts. This verse provides the outline for the rest of the
book.
Acts 1:8-"but you shall receive power when the Holy Spirit has come upon you; and you shall be My
witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth. "
(NASB, emphasis mine)
c.
According to the Repetition of Progress Reports About the Church
-There are five progress reports concerning the growth and health of the church in the book of Acts (2:47; 6:7;
9:31; 12:24; 16:5; 19:20).
One way to divide the book is to recognize that these progress reports punctuate the ending of the various
sections of the book.

III. Purpose of Luke-Acts

Expansive: inclusion of Gentiles into the people of God

Theological: to write about salvation history (fulfillment of the Old Testament). Not to detail organization of

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church
Historical: to chronicle some of the activities of Jesus and the early church, but not to provide comprehensive
biographies or comprehensive history.
Evangelistic: proclamation of salvation to his readers
Political: apologetic for Christianity
Questionable Purposes
To show Paul was not a gnosticBarrett
To show Pauline Christianity is not anti-JudaisticTrocm
To reconcile Pauline and Petrine Christianity--F. C. Baur

IV. Theology of Acts

1. Mission: expansion of the church through the message of the gospel (Acts 1:8)
The power of the Holy Spirit in the church
Kerygmatic Speeches 2:14-39; 3:11-26; 4:8-12; 5:29-32; 10:34-44; 13:16-41
Role of Stephen'
s speech in Acts 7
Samaria in Acts 8, esp. 8:14-17
Paul'
s conversion three times 9, 22, 26
Significance of Cornelius Event 10:1-11:18
Inclusion of Gentiles
Apostolic Council--Basis of salvation for Gentiles (Acts 15)
Role of Paul'
s journeys Rome as center of Ancient world
2. Salvation History: fulfillment of the Old Testament
3. Progress in Persecution

V.

Pointers for Interpretation

Remember Acts is the second volume of Luke-Acts. Acts was not meant to be studied alone.
Summarize Luke 1:1-4 to see what his purpose was in the first volume.
Luke 24:36-53 is the transition between Luke and Acts
Be careful of absolutizing historical narrative of Acts. Description does not equal prescription. E.g. laying on
of hands, and communal living. On the other hand, be careful of denying theological character of Acts as
well.

VI. Historicity

A. Challenges
1. Imminent parousia delayed and Spirit replaces conception of kingdom of God.
2. Could not have been a companion of Paul
No recognition of Paul'
s theology of the cross
Only 2 visits to Jerusalem in Gal, but 3 in Acts
Paul would never have accepted council decrees--Acts 15--cf. Gal 2:6
Historical Paul would not have circumcised Timothy Acts 16:3
No recognition of Paul'
s apostolic status, contra his epistles
Areopagus speech (Acts 17) is un-Pauline; natural theology is accepted, no recognition that all are sinful
(Rom 3); instead all are near to God. No word of the cross.
Christology is adoptionistic and pre-Pauline
Eschatology is removed from the center and becomes the study of last things.
Speeches are inaccurate, placed in the mouths of participants at crucial points to explain significance of
narrative (Dibelius). One can tell they are inaccurate because all the speeches sound the same and have the
same style; whether it is Peter or Paul speaking. Speeches are roughly 30% of the book.

52
B. Responses
1. Luke makes it clear in his preface (1:1-4) that he is concerned with historical accuracy and factual truth.
2. Luke'
s historical interest appears in 3:1ff, and where Luke can be tested he has been shown to be
remarkably accurate. Examples: Rightly calls the ruler of Cyprus a proconsul (Acts 13); Philippi a Roman
colony (Acts 16); Thessalonica ruled by politarchs (Acts 17); Ephesus ruled by Asiarchs (Acts 19); ruler on
Malta called first man or chief man (28);. See Sherwin-White; William Ramsay; Colin Hemer
3. Most of the objections raised against Lukan accuracy can be answered in a satisfactory way.
The idea that Luke throws out the idea of an imminent parousia is fallacious (Luke 21:29-33)
Lack of emphasis on Paul'
s theology of the cross and his apostolic status is easily explained. In Acts
we see Paul doing missionary work, not writing letters to established churches. In one speech to an
established church he does speak of the cross (Acts 20:28). Luke did not emphasize Paul'
s apostolic
status because this was assumed for him and not the major concern of his work as it was for Paul.
Harmonizing of visits to Jerusalem is possible, for Acts 11 may = Gal 2, or Gal. 2 may not recount every one
of Paul'
s visits.
The idea that Paul would never have accepted decrees is contradicted by 1 Cor 9:19-23. Paul was always
willing to compromise on externals once the fundamental principles of the gospel were observed. Same goes
for circumcision of Timothy. Timothy as circumcised because he was half-Jewish, contra to the case of Titus.
The primitive nature of the Christology of Acts shows that the book is early and reliable. Luke doesn'
t read
Paul'
s advanced theology into the speeches: Lord, Servant, Prince of Life, Son, Savior, Righteous One,
Messiah, Lord of All.
Areopagus Speech is a good example of Pauline principle of 1 Cor 9:19-23. It is probably how Paul would
explain Rom 1:18ff to cultured pagans (so F. F. Bruce).
The Semitic character of the speeches suggests they may come from primitive sources. There are remarkable
similarities between Peter'
s speech in Acts 2 and Paul'
s in ch. 13, but this is not surprising in a missionary
situation, for Paul was not averse to church tradition (1 Cor 15:1-4).
In addition, the distinctive Pauline teaching on justification is evident (13:37f) so any idea that the speeches
are completely uniform is incorrect.
Cf. Stephen'
s speech in Acts 7. Luke probably summarized in his own idiom the basic thrust of the
speeches.
Cf. Bruce and Gasque.

VII. Sources

Paul; Mark whom he traveled with, or at least stayed in Rome with him (Col 4:11ff).
Caesarea--Philip the evangelist (Stephen'
s speech); Mnason one of the earliest disciples (Acts 21).
Obviously, he may have spoken with many others in Palestine: James the brother of our Lord, etc. If Luke
was from Antioch he would receive information from that source.

VIII. Kerygma in Acts

GOSPEL PROCLAIMED TO JEWS, PROSELYTES, AND INTERESTED GENTILES

Peter'
s Speeches 2:14 39; 3:12 26; 4:8 12; 5:29 32; 10:37 43
Paul: Acts 13:16 41

Definition: proclamation of the gospel to nonbelievers.

The kerygma can be seen as an expansion of Mk 1:14 15: "The time is fulfilled (#1). The kingdom of
God has drawn near (#2 5). Repent and believe in the Gospel (#6)."
1.
The age of fulfillment has dawned: Acts 2:16 "this is that which was spoken through the prophet Joel";
3:18 "God has fulfilled what he spoke through the mouth of all the prophets", 3:24 25 "All the prophets
from Samuel and onwards spoke and proclaimed these days. You are the sons of the prophets and of the
covenant which God made with your fathers saying, and in your seed all the families of the earth will be
blessed" 13:27 29.

53
2.
Age of fulfillment has taken place through the ministry, death, and resurrection of Jesus in accord
with the scriptures.
Davidic descent: Acts 2:30 31 David . . . "being a prophet and knowing that God had sworn to him with an
oath that someone from the fruit of his loins would sit upon his throne"; 13:23
His Ministry 2:22 "appointed by God by means of miracles and wonders and signs"; 10:38f "Jesus of
Nazareth, how God anointed him with the Holy Spirit and power, who went about doing good and healing all
those who were oppressed by the devil, for God was with him" [note how more expansive speaking to
Gentiles]
Death: Acts 2:23 "this one by the determined will and foreknowledge of God was delivered up by the hands
of lawless men, and you killed him by nailing him up"; 3:13 15a; 4:10 "whom you crucified"; 5:30 "whom
you killed by hanging him on a tree"; 10:39a; 13:26 29. See Isaiah 53
Resurrection: 2:24 32; 3:15 "God raised him up, of which we are witnesses"; 4:10; 5:30; 10:40a; 13:30 37.
Emphasis here on fulfillment of OT scriptures, esp. Psalm 16.
3.
By virtue of his resurrection Jesus has been exalted to the right hand of God. 2:32 36; 3:13; 4:11 "head
of the corner"; 5:31 "God exalted him as prince and Savior".
4.
The Gift of the Spirit is Due to Jesus'Exaltation 2:17 21,33; 5:32.
5.
Messianic Age will reach its consummation in the Return of Christ: Points 1-4 signify already, but point
5 is the "not yet." 2:35 "until he places his enemies under the footstool of his feet"; 3:20 21 "in order that
times of refreshing might come from the presence of the Lord and he should send the one who was appointed
for you, viz. the Messiah, Jesus, whom it is necessary for heaven to receive until the times of restoration of all
things which God spoke"; cf 10:42 "This is the one appointed by God as judge of the living and the dead"
6.
An appeal for repentance, offer of forgiveness and Holy Spirit to those who receive promise of salvation
by baptism. 2:38 29 "Repent and each one of you must be baptized in the name of Jesus Christ for the
forgiveness of your sins and you shall receive the gift of the Holy Spirit"; 3:19 "repent and turn that your sins
might be wiped away", 3:26; 4:12; 5:31 32; 10:43; 13:38 39
PREACHING THE GOSPEL TO PAGANS
Acts 14:14-18; 17:22-31
1.
A point of contact established: religion (17:22-23) and cites a Greek poet (17:28).
2.
God is creator (14:15; 17:24), does not start from fulfillment of scriptures.
3.
God does not need us; we need him (17:24-26) since he is creator and Lord.
4.
He has shown his goodness in providing food and joy (14:17).
5.
He has made people in his image (17:29-30).
6.
People should seek God (17:27), repent (17:30), for there is a day of judgment (17:31).
7.
Jesus'resurrection proves the world will be judged by him (17:31).
8.
No evidence that compromise of gospel is present, contrary to those who assert such from 1 Cor. 2:2 (I
determined to preach only Christ crucified)
Sources:
Bruce Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration, 3rd ed. (New
York: Oxford University Press, 1992).
Leon Morris, Luke, Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1988).
The Oxford Dictionary of the Christian Church, ed. F. L. Cross and E. A. Livingstone.
Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.
Thomas R. Schreiner, Acts, Epistolary Literature, and the Revelation, Southern Baptist Theological
Seminary.
Robert Stein, Luke, NAC (Nashville: Broadman, 1992).
David Wenham and Steve Walton, Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.
(Downers Grove: InterVarsity, 2001).

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3 Ways to Outline the Book of Acts