The Synoptic Gospels and John

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

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

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

4. Mark Message Key Words/Phrases Kingdom of God Faith/Belief The word The heart The “son of man”: 2:10, 3:11; 28; 8:32,38; 9:9, 12, 31; 10: 33,45; 13:34; 14:21, 41, 62 • to show that Jesus was the divinely appointed Christ (see Acts 10:24-43) • The "Suffering Messiah" is central to Mark's portrayal of Jesus, his theology and the structure of the gospel. This knowledge is hidden and only those with spiritual insight may see. http://en.wikipedia.org/wiki/Gospel_according_to_Mark Earliest fragment: P45, probably AD 225; recently a fragment found possibly 1st century.

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

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

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

8. Gospel of LukeEmphases 3. Indicating that women have a new place of importance among the followers of Jesus (7:36-50 the woman and the ointment; 8:3 women support Jesus’ ministry;10:38-42 Martha and Mary) 4. Promising Gentiles would have an opportunity to accept the gospel (2:32; 3:6; 24:47; In the parable of the Lost Sheep, contrast Luke’s “until he finds them” with Matthew’s “If he finds it” in Matthew 18:13)

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

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

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

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

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

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

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

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

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

18. Reasons Why John is so differentFrom "Anti-Judaism" in the Gospel of Johnhttp://www.westmont.edu/~fisk/Lecture%20Outlines/Anti-JudaismInJohnAndJohn8.htm • It is commonly suggested that John's Gospel was composed during a period of intense Jewish/Jewish Christian conflict, perhaps shortly after the Jewish-Christian community was expelled from the synagogue, at a time when the synagogue community itself was struggling for itsidentity in the aftermath of the temple's destruction in 70 CE. If so, John's Gospel may afford glimpses not only into the Jewish cultural milieu in which Jesus ministered, but also into the Jewish-Christian conflicts of a later period. • John mentions “the Jews”67 times, the “Pharisees” 20 times, the “High Priest” 21 times (14 in chapters 18 and 19), but Saducees not at all and Scribes once.

19. John and “the Jews”From "Anti-Judaism" in the Gospel of Johnhttp://www.westmont.edu/~fisk/Lecture%20Outlines/Anti-JudaismInJohnAndJohn8.htm Evidence that the author stands removed from Judaism • 2:13; 11:55 "the Passover of the Jews“ • 5:1; 6:4; 7:2 "feast of the Jews“ Negative Portrayal of "the Jews“ "The Jews" used 71 times in John (and only 16 in all the Synoptics), usually by the narrator • typically the Jews are on the side of the "world"--those who do not believe • 3:1-4; 6:52; 7:35; 8:57 the Jews fail to understand Jesus • 5:16-18; 7:1; 10:31, 39; 11:8, 53 the Jews persecute Jesus and seek to kill him • 5:39-40; 7:19; 8:39-44; 10:31-39 the Jews are untrue to their tradition/Torah

20. John and “The Jews’ From "Anti-Judaism" in the Gospel of Johnhttp://www.westmont.edu/~fisk/Lecture%20Outlines/Anti-JudaismInJohnAndJohn8.htm • Ultimately, Pilate and the Romans are blamed for Jesus’ death (19:14-24) • The Jews and the Pharisees seem to function synonymously; elsewhere the Jewsmay stand for the priestly classes • The word “multitudes” is used of believers, who would be Jewish • Early Jewish Christians saw themselves as insiders being cast out

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