REL 1310 Exam #3

John- "Book of Glory" (18-20): "Great Commission"

"As the father has sent me, I will send you"

John- "Book of Glory" Ch. 14-17

"Farewell" discourse - Unity of the Father and Son - Unity of the Son and the disciples - Promise of the "Paraclete" (Greek word for the Holy Spirit; advocate on your behalf) - Jesus prays for his disciples

John- "Book of Glory" (18-20): Purpose of the Gospel

"Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name."

John- Sayings on the Cross

"Woman here's your son. Son, here is your mother" "I am thirsty" "It is finished" (Jesus chooses to bow his head and gives up his spirit)

Mark's Prologue (1:1-15)- Title

("In the beginning the good news of Jesus Christ, Son of God...")

Mark's Prologue (1:1-15)-Scripture quotation and John the Baptist

("See I am sending my messenger ahead of you... Prepare the way of the Lord"- told to the reader, not to the characters of the story) (1:2-3)

Mark's Prologue (1:1-15)- The testing/temptation of Jesus

(1:12-13)

The Temple in Luke

(1:8) Gospel Begins in Temple (2:46) The boy Jesus in the Temple (4:9) Jesus' last temptation at Temple (24:53) Gospel Ends in Temple

Matthew- The "Great Commission"

(28:18-20) And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age."

Mountains in Matthew

(4:8) Obedient Messiah (5:1) Teaching Messiah (14:23) Praying Messiah (15:29) Healing Messiah (17:1) Glorified Messiah (24:3) Eschatological Messiah (28:16) Universal Messiah **Mountains are important for revealing something about who Jesus is

John- "Book of Signs"

(first major half; John uses the word signs to refer to miracles) 1. Miracles= "Signs" These "signs" are intended to point beyond the event itself to point beyond the event itself to the identity of the person of Jesus. - Seven Signs - Sign 1: water into wine - Sign 2: healing of the official's son - Sign 3: healing of paralytic beside the pool of Bethzatha - Sign 4: feeding of 5,000 - *Sign 5: walking on water - *Sign 6: healing the man born blind - *Sign 7: raising Lazarus from the dead

Lukan parables

(unique to Luke's gospel) - Good Samaritan - 10:29-37 - Prodigal Son - 15:11-32 - Rich man and Lazarus - 16:19-31

John- "I AM"

- Greek construction - egō eimi - With predicate -In the Gospel of John, Jesus does not tell parables; he is the parable. (different from the synoptic) - I am the bread of life - I am the light of the world - I am the door of the sheep - I am the resurrection and the life - I am the way, the truth and the life - Construction without predicate - the absolute egō eimi implies a claim to divine identity and authority - OT background (Ex 3:14; Isa 41:4; 43:10; 46:4 LXX) "God said to Moses, 'I AM WHO I AM.' He said further, 'Thus you shall say to the Israelites, 'I AM has sent me to you.'" - John 8:24, 28 (I AM going away...I AM from above...I AM not from this world...You will die in your sins unless you believe that I AM) (The one who sent me) (When you have lifted up the son of man, then you will realize I AM) - John 8:58 (Your ancestor Abraham rejoiced...very truly I tell you Abraham was... I AM) - John 13:19 **Jesus is making a claim of divine identity and authority

Luke- Models of Discipleship

- Mary - 10:38-42 - Zacchaeus - 19:1-10

John's Conceptual background: Wisdom

- Pre-existent agent of creation "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being." (John 1:1-2) (And the word become flesh) "Ages ago I [Wisdom] was set up, at the first, before the beginning of the earth . . . . When he established the heavens, I was there, when he drew a circle on the face of the deep, when he made firm the skies above, when he established the fountains of the deep . . . then I was beside him, like a master worker." (Prov. 8:23-30) (Personification) - Life-giving agent "For whoever finds me (Wisdom) finds life and obtains favor from the Lord." (Prov. 8:35) - Wisdom personified, Word incarnate (in flesh) Summary - In the manner of Wisdom, Jesus is the "in-fleshed" pre-existent Word who was with God before creation, who was the agent of creation, and who is the agent of redemption.

Luke- Sayings on the cross

-"Father, forgive them; for they do not know what they are doing" (23:34) -"Truly I tell you, today you will be with me in Paradise" (23:43) (Says this to the criminal) -"Father, into your hands I commend my spirit" (23:46)

John- "Book of Glory" (18-20): Cross as New Passover

-"The Lamb of God"- John the Baptist -Jesus dies at the same time that the Passover lambs are being slaughtered

Mark's division according to the title

-"The beginning of the good news of Jesus Christ, the Son of God." (1:1) -Geographical division

Matthew Genealogy (1:1-17)

-3 X 14 structure - "So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations" (1:17). -7 X 2 = Divinely appointed time

Matthew's Gospel- Why the women?

-All of them are (probably) Gentiles -All of their stories include something that could be considered scandalous -All of act decisively in relation to the law or Gods plan (Tamar, Rahab, Ruth, Wife of Uriah (Bathsheba)

Matthew- The Infancy Narratives of Jesus

-Angel appears to Joseph in a dream -Threat of Herod -Flight to Egypt after birth -Star and Magi -Ominous beginning

Mark 1-8

-Climaxes with Peter's confession, "You are the Christ" (8:29) -Set in and around Galilee -Jesus the "Sower" (word and deed) of the Kingdom of God

Mark 9-16

-Climaxes with centurion's confession, "Truly this man was the son of God" (15:39) -Set on the way to and in Jerusalem -Jesus the suffering Messiah/Son of God

Mark's suffering Son of God; crucified messiah (14:26—15:47)- Death parallels

-Death parallels beginning baptism a) Baptism (The heavens are torn apart Voice from heaven: "You are my beloved Son.") b) Death (The temple veil is torn apart Roman centurion: "Truly, this man was God's Son.") -Significance: from the beginning Jesus's messianic vocation has been defined in terms of suffering.

Gospels- Modern Biographies

-Degree of objectivity Intended to inform general audience -Provide psychological development of subject

Mark's Narrative Structure

-Dramatic, Opening Prologue (1:1-15) -Ministry in and around Galilee: powerful in word and deed (1:14—8:26) -Interpretive Center (8:22—10:52.) (Part where the transition happens; powerful in word and deed --> suffering) -Ministry on the way to and in Jerusalem: the suffering messiah/son of God (10:32—15:47) -Dramatic, Open-ended Conclusion (16:1-8)

Gospels- Ancient Biographies

-Faith perspective -Intended to teach followers (imitation) -Capture the essence of subject

Antiochus Epiphanes- what he did

-Forbid Torah practices: circumcision, Sabbath observance, and delivery practices -Destroyed Jewish Scripture -Forbid offerings and sacrifices to Yahweh -Mandated offerings and sacrifices to Greek deities

Luke- The Infancy Narratives of Jesus

-Gabriel appears to Mary while awake -Tax of Quirinius -Stable, swaddling clothes, and manger -Angels and Shepherds -Joyous beginning

"The Way"- "Purity"

-Internalized purity by making holiness a matter of the heart (e.g., Mark 7:1-23) -replaced the paradigm of holiness (purity) with a paradigm of compassion/mercy/justice

Mark's Prologue (1:1-15)- Jesus' baptismal experience

-Jesus hears the voice of God, nobody else other than the readers (1:9-11)

Two- Source Theory

-Markan priority with Q - Most scholars believe that Mark was written first; over last 200 years; called priority; Matthew and Luke use Mark as a source but Matthew and Luke don't know each other

The Psalms and the "Canticles" of Luke

-Mary's praise - 1:46-55 -Zechariah's "prophecy" - 1:67-79 -Heavenly Host's praise- 2:12-14 -Simeon's praise- 2:28-32

Luke- Emphasis on the innocence of Jesus

-Pilate's three declarations- 23:4, 13-15, 22 -Herod (Roman client king) finds no fault- 23:6-12, 15 (Herod is only in Luke's gospel) -The criminal's statement- 23:40-41(only one criminal mocks Jesus) -Centurion's declaration 23:47 "Certainly this man was innocent"

Matthew- The resurrection appearance/ commissioning

-Teaching the disciples and now wanting them to teach others "And Jesus came and said to them, 'All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.'" (28:16-20)

Luke- character parallels with OT characters

-Zechariah/Elizabeth = Abraham/Sarah -Mary = Hannah

The World of Jesus- common beliefs

-monotheism -divine election -centrality of Torah -Temple

The Gospel in Parables

-parable of the sower (4:1-20) -parable of the wicked tenants/vineyard (12:1-9 [10-11])

Mark's Interpretative Center (8:22—10:52)- Significance

. The "way of the Lord" becomes defined in terms of suffering. b. Bartimaeus as true disciple ("followed him on the way"), unlike the still blind disciples. c. "Open" (8:32) discussion of suffering vs. secret of glorious sonship (9:9).

Matthew's Narrative

1) Baptism (3:13-17) - "to fulfill all righteousness" (vs. 15) (Theme of Matthew) 2) Temptation (4:1-11)

Matthew- Providential Beginning, the genesis of Jesus

1) Divine fulfillment of Scripture 2) The Star in the sky: divine sign for the Magi (2:1-12). 3) Dreams: divine guidance and protection 4) Virgin conceived by the Holy Spirit

Matthew- conclusion, death, resurrection

1) Jesus' death and the apocalyptic age (the day of the Lord) -"darkness came over the whole earth" (27:45) -temple veil torn in two (27:51) -"the earth shook" (27:51) (Only in Matthews gospel) -"rocks split" (27:51) (Only in Matthews gospel) -"The tombs were opened, and many bodies of the saints who had fallen asleep were raised. After his resurrection they came out of the tombs and entered the holy city and appeared to many" (27:52-53). (Only in Matthews gospel) 2)The failing of the sun, earthquakes, and resurrection were common apocalyptic motifs associated with the "day of the Lord," with accompanying judgment and salvation. 3)Inclusion of the Gentiles/ Nations was also part of the end-time vision.

Comparison of Temptation Narratives

1) Matthew: -Wilderness - turn stone to bread -Temple - throw self down -"Very high mountain - worldwide authority 2) Luke- -Wilderness - turn stones to bread -"led him up" - worldwide authority -Temple - throw self down

Matthew's Gospel- Typology

1) Moses Typology- Jesus is the new Moses! 2) Matthew employs a Moses typology to portray Jesus as the divinely appointed, authoritative prophet- teacher, whose teachings are to be passed on and lived out by the church, the people of God. -"When Moses finished speaking all these words to all the children of Israel" (Deut. 31:1, LXX) -Pharaoh's killing Hebrew sons; Herod's killing the sons of Bethlehem. -"Go, depart into Egypt, for all the ones seeking your life are dead" (Exod. 4:19). -"Rise, take the child and his mother and go into the land of Israel, for the ones seeking the child's life are dead" (Matt. 2:20). -Josephus' tradition about Moses: in a dream God tells Moses' father, "he shall deliver the Hebrew nation from the distress they are under from the Egyptians" (Ant. 2.216). -Matthew's tradition about Jesus: in a dream God tells Jesus' father, "he will save his people from their sins" (Matt. 1:21). -Moses was on the mountain "forty days and forty nights; he did not eat bread or drink water" (Ex. 34:28). -Jesus was in the desert and "fasted forty days and forty nights and became hungry" (Matt. 4:2). -Moses, giving of Torah on Mt. Sinai -Jesus, interpretation of Torah on a mountain.

Introduction to the Gospels

1) The Gospels are portraits of Jesus, not photographs. 2) History and Theology Why did Jesus die? -Historically: Temple disturbance, arrested by Jewish high priest who recommended execution to the Roman governor Pilate, Pilate ordered execution -Theological: "For our sins" 3)Post- resurrection perspective

Luke's Formal Preface (1:1-4)

1. "Since many have undertaken to compile a narrative" - relation to other Gospels. 2. "concerning the events that have been fulfilled among us" - relation to the history of Israel. Language of fulfillment is important 3. "I too decided, after investigating everything carefully from the very beginning, to write an orderly account" - relation to other writings of antiquity. Orderly account means logic to the narrative not chronological order necessarily (Mark's gospel is not an orderly account, messy, can do better so look tries to present a more logical and rhetorically satisfying narrative) 4. "so that you, most excellent Theophilus, may know the certainty/solidity about the things which you have been instructed" - relation to the Christian community. Theophilus is patron who has supported and funded Luke's research 5. Relation to Acts - "I made the first book, O Theophilus, about everything that Jesus began to do and to teach until the day when—after giving instructions through the Holy Spirit to the apostles whom he chose—he was taken up" (Acts 1:1-2). Gospel of Luke is only Gospel that describes Jesus' ascension into Heaven

Mark's Conclusion (16:1-8)

1. "a young man, dressed in a white robe" - vs. 5 ONLY IN MARK Compare 14:50-52. 2. "All of them deserted him and fled. A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, but he left the linen cloth and ran off naked." ONLY IN MARK -Three denials - 14:53-54, 66-72 -Characteristic of "this adulterous and sinful generation (8:38):"Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels." -"they said nothing to anyone, for they were afraid" - vs. 8 -The readers are now called to tell the good news that Jesus has been raised

The Role of the Holy Spirit (Emphasized in Luke)

1. Baptism - 3:21-22 2. Temptation - 4:1, 14 "Jesus, full of the Holy Spirit, returned from the Jordan and was led by the spirit in the wilderness" "Then Jesus, filled with the power of the Holy Spirit,..."

Mark's ministry on the way to and in Jerusalem (10:32 - 15:47)

1. Jesus' openness about his messiahship: a. Triumphal entry (11:1-11) - Jesus defines his messiahship in light of Zechariah 9:9: humble, peasant king riding on a donkey, not a war-horse. b. Prophetic "cursing" of the Temple (11:12-25) - prophetic action against the temple.

John- Epilogue

1. Peter's restoration - 21:15-19 (Jesus asking if Peter loves him 3X then asking him to do stuff..."feed my sheep")(also denied him 3X; opportunity for Peter to be restored) 2. The "Beloved Disciple's" tradition and testimony - 21:20-25

Structure of John's Gospel

1. Prologue, a Cosmic Beginning - 1:1-18 2. "Book of Signs" - 1:19—12:50 3. "Book of Glory" - 13:1—20:31 4. Epilogue - 21:1-25

Mark's "Messianic Secret"- Explanations

1. The creation of Mark for the apologetic purpose of explaining why Jesus was not believed to be the Messiah during his earthly ministry. He kept it a secret! 2. Actual practice of the historical Jesus for the political purpose of avoiding popular notions of messiah in his attempt to reinterpret the mission of Messiah. 3. A literary motif functioning within the narrative of Mark's gospel for the theological purpose of deflecting emphasis from Jesus' miracles and onto his suffering.

Mark's Ministry in and around Galilee (1:14—8:26)

1. The ministry of Jesus, powerful in both word and deed. 2. The growing popularity with the crowds (1:28, 45; 2:2, 13; 3:7-10; etc.) 3. The growing hostility with the leaders (2:6-12, 16-17, 23-28; 3:1-6; 8:11-13) 4. The growing obtuseness and dim-wittedness of the disciples (4:13("Do you not understand the parables?"), 40-41("have you no faith?"-Jesus questions their faith; they are in awe); 6:51("for they did not understand about the loafs...their hearts were hardened"); 7:17-18; 8:14-21("disciples forgot to bring any bread but had a loaf in the boat...do you not have eyes...can't hear...do you not yet understand?"- they have Jesus; he is bread of life; he is enough), 30)

Luke- Jesus at Nazareth Synagogue (4:16-21)

1. The public announcement of Jesus' messianic vocation and the programmatic statement of his ministry. - Jesus' appeal to Isaiah is a claim to Israel's prophetic tradition and to the mantle of Isaiah's "servant of God." - Jesus is implicitly identified here as God's anointed one, the Messiah. - Jesus' mission/ministry is a work of liberation and fulfills the promise to deliver and restore Israel, and it prefigures the inclusion of the Gentiles. - Another reference to the Holy Spirit- "The Spirit of the Lord is upon me" - Messianic emphasis- "he has anointed me" - "The year of the Lord's favor"- Year of Jubilee (Lev. 25). -Does Jesus's ministry initiate a cosmic, spiritual Jubilee? YES 2. Acts as commentary -"God anointed Jesus of Nazareth with the Holy Spirit and with power; . . . he went about doing good and healing all who were oppressed by the devil, for God was with him" (Acts 10:38).

Antiochus Epiphanes- what happened

Campaign of forced Hellenization (1 Macc. 1:41-64) (Everyone to be Greek; )(If they don't do what the king says, they went into hiding)(Look at ECS 129-142)

Mark's suffering Son of God; crucified messiah (14:26—15:47)- Jesus' death

Dark, lonely, forsaken death a. Agony in the garden (14:32-42) b. Betrayed by one of the Twelve - Judas (14:43-49) c. Abandoned/ deserted by other disciples (14:50-52) d. Denied by one of the Twelve - Peter (14:66-72) e. "darkness came over the whole land" (15:53) f. Saying on the cross: Cry of forsakenness- "My God, my God, why have you forsaken me?"

Matthew's Gospel- Divisions

Five major divisions based on the expression "and when Jesus finished . . ."

Roman Governor

From Rome, not that area

142 B.C.E. --> 63 B.C.E.

Hasmonean Dynasty (Jewish Dynasty)

40 - 4 B.C.E.

Herod the Great, client king of Rome (Appointed by Rome- puppet king of Rome) -Birth of Jesus

Luke- "Scriptural" beginning

In terms of both writing style and content, chapters 1-2 reflect and imitate the Jewish scriptures. (Looks like Luke is intentionally mimicking Jewish old testament scriptures)

Samaritans

Israelite descendants; Mt. Gerazim (where they have their own temple); Torah (similar to the Jewish tradition but with some differences)

Luke- Ascension

Jesus' ascension into heaven - 24:50-51; cp. Acts 1:9-11 -Only in Luke's Gospel

John- "Book of Glory" Ch. 13

John's version of the "Lord's Supper" = the foot-washing (13:1-17) "Jesus answered, "Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you." For he knew who was going to betray him, and that was why he said not everyone was clean. When he had finished washing their feet, he put on his clothes and returned to his place. "Do you understand what I have done for you?" he asked them. "You call me 'Teacher' and 'Lord,' and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them."

Luke- Language of chapters 1-2

Luke consciously adopts the style and diction of the Septuagint

Luke- Significance

Luke presents his story of Jesus as a continuation of Biblical history. In the "the events that have been fulfilled among us," we see the fulfillment of God's promises to Israel. Promise and fulfillment provide the distinctive and foundational motif of Luke-Acts.

John- "Book of Glory" (18-20): Empty tomb scene

Mary Magdalene by herself

In John's Gospel, does Jesus tell parables?

NO

John- "Book of Glory" (18-20): Jesus appears to Thomas

Only in John's gospel is Thomas gone and doesn't believe the others. Later Thomas is present what Jesus shows up and proves to him; "My Lord and my God"...Thomas the confessor

Ptolemaic Rule

Relative peace

Luke's "Great Commission"

Repentance and forgiveness of sin is to be proclaimed in his name in all nations" (Being a witness to the proclamation of forgiveness of sin = year of Jubilee)

Matthew- Disciples

Students of the teacher

Luke- Temple

Temple and "praise" inclusion In Luke's Gospel, it begins in the temple and ends in the temple with people praising God

synoptic problem

The challenge to explain the relationship between Matthew, Mark, and Luke

Mark's "Messianic Secret"

The practice of Jesus silencing the confessions by demons (1:23-25, 34; 3:11-12), those healed (1:43-45; 5:43; 7:36; 8:26), and the disciples (8:30; 9:9)

Mark's Interpretative Center (8:22—10:52)

Three major sections structured around a. Jesus' passion predications b. Disciples' misunderstanding c. Jesus' teaching about the true nature of discipleship.

Mark's Narrative inclusio

Two blind healings a. 8:22-26 - healing of a blind man, but it takes "two tries." b. 10:46-52 - healing of blind Bartimaeus

Luke- Annunciation stories

Zechariah, Mary, and the Shepard's are given messages in the same pattern as OT annunciation stories 1)Appearance of an angel (or the Lord) 2)Fear 3)Message 4)Objection 5)Giving of Sign **Sign to Mary is that Elizabeth in her old age can still carry a child. Proves God can do anything

Studying the Gospels

a )The Gospels are anonymous texts written 35-70 years after the death of Jesus. b) The Gospels are based on oral traditions and some written sources that are earlier. c) Matthew, Mark, and Luke have such striking similarities that some literary relationship must exist between these documents. - Matthew, Mark, and Luke = Synoptic ("seen together") Gospels. See Synopsis Samples. - The challenge to explain this relationship is known as the synoptic problem. d) Beyond studying the sources and traditions behind the Gospels, these texts can also be studied for their theological and literary design. -In these studies, the Gospels are read as creative, intentionally shaped narratives that present the story of Jesus in light of the theological and literary concerns of the Evangelists.

The Nature of the Gospels- Jesus

a) A Galilean Jew of the early first century, born sometime between 7 and 4 BCE. b) Baptized by John the Baptist c) Mission and ministry centered on the Kingdom of God (reign of God) - teachings, miracles, and associations. d) About 30 CE, a messianic entry into Jerusalem for the Passover festival and a disturbance in the Temple. e) Arrested by Jewish high priest, Caiaphas, who recommended execution to the Roman governor Pilate. f) Pilate ordered the execution (crucifixion) of Jesus.(Roman execution; Jewish Temple leaders were involved but it was not a Jewish execution)

Matthew's Thematic inclusio

a) Begins with Jesus' birth as "Emmanuel, which means, 'God with us'" (1:23). b) Ends with the resurrected Jesus saying, "I am with you always" (28:20).

Nature of the Gospels

a) The Gospels are ancient texts written according to the practices and assumptions of antiquity. b) The Gospels are ancient biographies, expressing Evangelists'—and their respective communities'—particular beliefs about the theological significance of Jesus. c) The canonical Gospels (perhaps along with the Gospel of Thomas) are the primary sources by which historians reconstruct the so-called "historical Jesus."

Herod Antipas

client ruler of Galilee (guy who beheaded John the Baptist)

John- "Book of Glory" (18-20): Cross- Resurrection

cross-resurrection (brings these two things together; very different from the other gospels): The glorification of Jesus a. Cross as enthronement of Jesus as king. -Double entendre expression "lifted up"- one lifted on a cross and enthronement of a royal figure -Ironic placard - "King of the Jews" -Jesus always in command and control - Arrest "After Jesus had spoken these words...he went out with his disciples...to garden...Judas brought soldiers and police and priests...then Jesus knowing all that was going to happen to him...Jesus replied, "I AM" (ego eimi)..." (Nothing happens unless Jesus initiates and reacts to it; he is in control) (Missing the kiss of Judas) - Sayings on the cross "Woman here's your son. Son, here is your mother"; "I am thirsty"; "It is finished" (Jesus chooses to bow his head and gives up his spirit)

Joseph Caiaphas

high priest in Jerusalem (both religious and political leader; cannot undermine Roman rule but can respect Jewish tradition)

Sadducees- "Purity"

institutionalized purity in the architectural space of the Temple (the building has architectural concern for purity)

Essenes- "Purity"

isolated purity by creating an alternative community

Mark's literary device of intercalation

one story inserted ("sandwiched") into another so that the two stories are interpreted in light of one another

Pontius Pilate

perfect (governor) of Judea (responsible for the death of Jesus)

Client Ruler

person from that area

Zealots- "Purity"

politicized purity by engaging in armed conflict with the Roman "outsiders"

Pharisees- "Purity"

privatized purity by extending dietary regulations to the home

Mark's Prologue (1:1-15)- Function

provides the reader privileged information not available to the characters in the story. Cp. the prologue of Greek dramas. Dramatic Irony

Pharisees

purity concerns for daily life; both written Torah and oral traditions interpreting Torah are authoritative (not priests but think they are important)

"Purity"

reflects a concern for the way in which group/community boundaries are maintained and/or the Torah is rightly interpreted

Early Christianity

represented another group within Judaism, known as "the Way" (Acts 9:2; 19:9, 23; 22:4; 24:14, 22), "the sect of the Nazoreans," (Acts 24:5), or "Christians" (Acts 11:26; 26:28)

Zealots

revolutionary group against Roman rule in the 60s; First Jewish Revolt (66-73); Jerusalem temple destroyed by Romans in 70. (less identifiable; leads to the Romans responding and destroying the Temple)

Essenes

sectarian group, purity concerns, community discipline; connected with Dead Sea scrolls (went and created their own community in the dessert to be pure and wait for the Messiah)

Matthew's apologetic purpose

to counter accusations that Jesus was not raised from the dead but that his body was stolen (28:15).

Sadducees

wealthy aristocrats connected with Temple (high priest); Roman corroborators (most priests were Sadducees; had a relationship with the Romans so that they could maintain their power)