The Synoptic Gospels and John

Slides on Mathew Mark and Luke adapted from the New Oxford Annotated

Bible Oxford UP, 1973.Slides Concerning John and the Synoptics

adapted from “Conflicts between the Gospel of John and

the remaining three (Synoptic) gospels”ReligiousTolerance.Org

http://www.religioustolerance.org/chr_john.htm

The New Testament as Literature Literary approaches to the Gospels

focus on the date, circumstances, and purposes of the writers

Focus is on sources, relationships, themes, emphases and contrasts

Oldest Known Fragment of the NT: Approximate Date: c. 125–150 AD John 18:31-33 and 37-38. Found 1920

Mark

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

*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

MarkMessage

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

Key Words/Phrases

• Kingdom of God• Faith/Belief• The word• The heart• The “son of man”:

2:10, 3:11; 28; 8:32,38; 9:9, 12, 31; 10: 33,45; 13:34; 14:21, 41, 62

Earliest fragment: P45, probably AD 225; recently a fragment found possibly 1st century.

Mark’s Uniqueness• Unlike both Matthew and Luke, Mark does not offer any

information about the life of Jesus before his baptism and ministry, including neither a nativity nor a genealogy. He is simply stated as having come "out of Galilee;" the Gospel of John similarly refers to Jesus being of Galilean origin.

• Original Ending: [After the resurrection] Afraid, the women flee from the empty tomb. They "tell no one" what they have seen (Mark 16:8), compare with Mark 16:10, Matt 28:8, Luke 24:9, John 20:2.

• Mark is the only canonical gospel with significant various alternative endings (see Mark 16, Possible Scenarios); however, most of the contents of the traditional "Longer Ending" (Mark 16:9–20) are found in other New Testament texts and are not unique to Mark… The one significant exception is 16:18b "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

Matthew 80 CE

Message Jesus is set forth as Israel’s

messiah; his followers are the true Israel, and through his words and life they may find forgiveness and fellowship

Traces Jesus’ linage to Joseph and includes Abraham, Rahab the Harlot, Ruth, David, and “the wife of Uriah” (Bathsheba)

Uses “Kingdom of Heaven” for Mark’s “Kingdom of God”

Structure

Five discourses (collections of teachings on specific themes) marked by the phrase "When Jesus had finished..."[

5-7: The sermon on the mount

10: Instructions for missionary disciples

13: Parables of the “kingdom of God”

18: Sincere discipleship 24-25: the end of the age

Gospel of Luke 80 CE

Jesus as divine/human savior of all Jesus’ mission is universal

1. Genealogy traced to Adam (3:38, contrast Matthew 1:1-2)

2. References commending members of a despised people, Samaritans

(10:30-37 the “good” Samaritan; 17:11-19 the one of ten healed who returned to thank Jesus)

Gospel of LukeEmphases3. 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)

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)

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)

"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 Synoptics and JohnItem

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

The Synoptics and JohnItem

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

The Synoptics and JohnItem

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”

The Synoptics and JohnItem

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

The Synoptics and JohnItem

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

The Synoptics and JohnItem

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

John’s use of metaphor unique The “I am” sayings (see Exodus 3:14)

6:35 bread8:12 light8:58 before Abraham was…10:7 door10: 11,14 the good shepherd11:25 resurrection14:6 way, truth, lifeSee 18:6

Reasons Why John is so differentFrom "Anti-Judaism" in the Gospel of John http://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 its identity in the aftermath of the temple's destruction in 70 CE. If so, John's Gospel may afford glimpses not only into the Jewish cultural milieu in which Jesus ministered, but also into the Jewish-Christian conflicts of a later period.

John mentions “the Jews”67 times, the “Pharisees” 20 times, the “High Priest” 21 times (14 in chapters 18 and 19), but Saducees not at all and Scribes once.

John and “the Jews”From "Anti-Judaism" in the Gospel of John http://www.westmont.edu/~fisk/Lecture%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

John and “The Jews’ From "Anti-Judaism" in the Gospel of John http://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 Jews may stand for the priestly classes

The word “multitudes” is used of believers, who would be Jewish

Early Jewish Christians saw themselves as insiders being cast out

The Gospels as Literature Each of the Gospels was written for a specific

purpose and for a specific time. Jesus is portrayed at first as the Jewish messiah,

then as the savior of the world, and finally as a divine philosopher and co-creator of the universe—Son of Man, son of God, Word of God.

The Gospels reflect a growing antagonism with “the Jews.” Matthew’s Jesus reflects Pharisaic tradition; John holds Pharisees most at fault.

The Gospels reflect the early church history—a gradual movement from a Jewish sect to a separate religion.