NT Midterm Gospels

Theology of Mark

Christology (or Jesus' Identity) Jesus and the Mystery of the Kingdom Authority The mystery of the and the person of Jesus. Secrecy and mystery The messianic secret and the dynamics of incomprehension (Jesus says don't say anything to anyone) Even the Demons know who Jesus is, why do the insiders not know? Authority and Suffering Opposition and "incomprehension" The rejection of Jesus' self-disclosure Outsiders and Insiders Discipleship and Christian Identity - definition of what it means to be the people of YWHW. The ethics of discipleship flows from suffering. Only in embracing the cross are the disciples able to see Jesus as He is The purpose of Mark's depiction of the disciples' failure: narrative paraenesis

Resurrection

The expectation of Israel - the effects of the event in history. Jews, who worship a monotheistic God, worshipped a crucified man as God. If the resurrection didn't happen, how could this happen? The utter vindication of Jesus The testimony of the church

Genre of the Gospels (combination of three)

Biographical element Historical elements Proclamation

Passion

Climax of opposition The purpose of his death Israel's exilic punishment The Passover

Mark

Introduction From obscurity to prominence Initially, largely ignored in favor of more "complete" accounts. 19th Century, recognition of Markan priority (Holtzmann). Matthew understood as church manuel Luke good for gentile community Mark more spiritual Gospel, terse and fast paced account Growing recognition of its historical value Increasing awareness of its theological and literary distinctiveness. The peculiarity of Mark The Good news of Jesus the Messiah, son of God and its dramatic suspended ending (16:8) The secret surrounding Jesus' identity - Jesus himself tells people to be quiet about his identity The negative depiction of the disciples, move from being closest followers of Jesus, to questioning Him, rejecting and denying Him. Mark as the first record of the early church's endeavor to make sense of Jesus Historical issues Authorship The anonymity of the Gospel The attestation of tradition (if you're making this up, why Mark and why not Peter? Mark was not one of the 12) The testimony of Papias (Eusebius, Ecclesiastic History, 3.39.15) The influence of Peter Rome as provenance The identity of John Mark John Mark - a Jerusalemite, possibly a Hellenistic Jew His mother was possibly the host of a house church (Acts 12:12) Cousin of Barnabas and companion of Paul (Col 4:10; Acts 12:25) Known for defecting from the apostolic company during Paul's first missionary journey. He himself was a failed disciple (shapes his writing) Referred to by Peter as "my son" (1 Peter 5:12) The connection with Peter - Very important to have in minds while reading Mark. The way Peter is portrayed is unflattering. His main feature is his inability to understand what Jesus is doing by His mighty deeds. Peter is the first of disciples to be called in Mark He stands at the head of the list of the Twelve He is always mentioned among an inner group of disciples Typically, he serves as a spokesman for the 12 Peter follows Jesu the longest Single out as intended recipient of the news of Jesus' resurrection More negatively Peter is abrupt in his responses His opposition to Jesus is characterized as satanic He is pointedly chastised and his defection from Jesus is told in unflattering detail. Date, Provenance, Occasion and Purpose Emphasis on Persecution (Mark 10:29-30) (Mark 13:9-13) Allusions to persecution The Emphasis on the cross (after the three times Jesus says He will die, the disciples have clear shortcomings/misunderstanding) Also, Jesus doesn't say He is the messiah clearly until he is being questioned by the authorities before his crucifixion, and a centurion says, surely this is the son of God). The Eschatological discourse and the emphasis on suffering (begins with John the Baptist, then Jesus, then Disciples) The possible background of Neronian Persecution Persecutions under Nero in 64AD (death of Peter and Paul) Martyrdom of James by a mob in 62AD Proposal: 63AD. Sometime between Peter's arrival in Rome (62 AD) and his death (64AD). The pastoral purpose - affirming that Jesus is the Son of God and Christ is worth dying/suffering. Christology and Discipleship - Who do you say that I am?- the cross determines one's perception of who Jesus is (Mark 8) Literary Structure Proposals Geographic From Galilee to Jerusalem (most of the events happened in Galilee) Galilee-Journey-Jerusalem. A theological structure? Peter's confession as a shift in the narrative (8:27) A decline in the frequency of mighty deeds A stronger concentration on the theme of suffering Cross as ultimate self-disclosure of suffering as YWHW A stronger emphasis on discipleship -Jesus teaches about what it means to be a disciple A biblical-theological arrangement The role of the conflated citations Conflated citation (1:2-3: Exodus 23:20, Mal 3:1 and Isa 40:3. "on the way" Messenger comes in order to prepare the way for YWHW to come. The rationale behind the citation (Exodus 23:20) Isaiah 40:3 and its appropriation of the Exodus (Salvation) Malachi 3:1 and its appropriation of the Exodus (Judgment and cleansing) after exile Those two images are used by Mark to show Christ brings both Salvation and Judgment. The Exodus paradigm (deliverance-way-arrival) Mark's Exodus tableaus Mark's Isaianic injunctions and allusions Isa 6:9-10 in Mark 4:11-12 Isa 29:13 in Mark 7:6-7 Isa 35:5-6 and the mighty deeds of Jesus Isa 42:16 and the leading of the blind on the way Isa 53 in Mark 10:45 Mark's use of the Malachian judgment imagery The exodus structure of Mark Talks about hardness of hearts (from Pharaoh to Israel) same with (from Pharisees to Disciples) Sea and Desert epiphany. Mountain epiphany that evokes Sinai language. Jesus is the one who brings the new Exodus into fruition. Deliverance (1:16-8:21) Galilee Transition (8:22-26) - Healing of the blind Journey (8:27-10:45) 'on the way...' Transition 10:46-52 - Healing of the blind Arrival (8:11-16:8) Jerusalem

John

Introduction John's uniqueness Noticeable features A profoundly theologized PROLOGUE. The logos and his pre-existence A Jesus that transcends. A "spiritual gospel" 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" (H.E. 6.14.7) Authorship No formal identification of the author. However, we do have a self-identification towards the end of the narrative "When Peter saw him, he said to Jesus, "Lord, what about this man?"Jesus said to him, "If it is my will that he remain until I come, what is that to you? You follow me!"So the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, "If it is my will that he remain until I come, what is that to you?" This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true."(John 21:21-24 ESV) The "beloved disciple" "One of his disciples, whom Jesus loved, was reclining at table at Jesus' side," (John 13:23 ESV) Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest,but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in."(John 18:15-16 ESV) "When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, "Woman, behold, your son!""(John 19:26 ESV) "So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him."So Peter went out with the other disciple, and they were going toward the tomb.Both of them were running together, but the other disciple outran Peter and reached the tomb first."(John 20:2-4 ESV) An eyewitness Who is the beloved disciple? Traditional view Witness of Papias is frequently cited here (see espec. Bauckham, Jesus and the Eyewitnesses). Eusebius, Hist. Eccl. 3.39.3-4 I shall not hesitate also to put into properly ordered form for you everything I learned carefully in the past from the elders and noted down well, for the truth of which I vouch. For unlike most people I did not enjoy those who have a great deal to say, but those who teach the truth. Nor did I enjoy those who recall someone else's commandments, but those who remember the commandments given by the Lord to the faith and proceeding from the truth itself. And if by chance anyone who had been in attendance on the elders should come my way, I inquired about the words of the elders, [that is]*, what [according to the elders] Andrew or Peter said, or Philip, or Thomas or James, or John or Matthew or any other of the Lord's disciples, and whatever Aristion and the elder John, the Lord's disciples, were saying. For I did not think information from books [i.e. non-eyewitness reports] would profit me as much as information from a living and surviving voice [i.e. firsthand sources]. Observations and Questions... concerning the two "John" figures Internal Data John 21:2 names Simon Peter, Thomas, Nathaniel, two sons of Zebedee, and two others. The "beloved disciple" must be one of the unnamed four Close association with Peter James died under Agrippa Of the most central figures among the twelve John is the only one not mentioned in the Fourth Gospel - a conspicuous absence Simplest explanation: the "beloved disciple" is none other than John, son of Zebedee External Evidence The so-called Johannine community The author and the character of the Gospel Discontinuities with the Synoptics Chronological and geographical differences The time of Jesus' death The order of the resurrection appearances The character of Jesus' deeds and words Continuities with the Synoptics John the Baptist Early call of disciples Inklings of early popularity Opposition Purification of Jerusalem Feeding of 5000, then water-walking Passion and Resurrection Some of these differences seem to be reworkings of the Synoptic accounts Instead of Parables, Symbolic "I am" sayings Baptism and temptation ""Now is my soul troubled. And what shall I say? 'Father, save me from this hour'? But for this purpose I have come to this hour. Father, glorify your name." Then a voice came from heaven: "I have glorified it, and I will glorify it again." The crowd that stood there and heard it said that it had thundered. Others said, "An angel has spoken to him."Jesus answered, "This voice has come for your sake, not mine. Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.""(John 12:27-32 ESV) Sign from heaven/bread from heaven Kingdom of God/eternal life Jesus as YHWH/ "I am" sayings used in the absolute Did John know Mark? Bauckham, the Fourth Gospel assumes the Reader's knowledge of Mark, Examples Uniqueness of John A more historical account Jesus' multiple visits to Jerusalem The Eyewitness character of the Johannine account "But when they came to Jesus and saw that he was already dead, they did not break his legs.But one of the soldiers pierced his side with a spear, and at once there came out blood and water.He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe." (John 19:33-35 ESV) John's theological editorial remarks (cf. John 3:16ff) The beloved disciples as a uniquely authorized interpreter of Jesus "No one has ever seen God; the only God, who is at the Father's chest (εἰς τὸν κόλπον τοῦ πατρὸς), he has made him known (ἐξηγήσατο)." (John 1:18 ESV) "One of his disciples, whom Jesus loved, was reclining at table at Jesus' chest (ἐν τῷ κόλπῳ τοῦ Ἰησοῦ),"(John 13:23 ESV) The beloved disciples is authorized to retell the story with greater expansion on a theological presentation of Jesus. Date: 80-85 AD (Carson) Audience Suggestions of influence Gnosticism? John's dualism But... cf Qumran A very Jewish Gospel Use of OT Less citations, more symbolism Tabernacle (1:14) Jacob's ladder Jacob's well; manna; serpent in the wilderness The Jewish feasts and customs Written to Gentiles The explanations of Jewish terms and customs ""We have found the Messiah" (which means Christ)." (John 1:41 ESV) "The Samaritan woman said to him, "How is it that you, a Jew, ask for a drink from me, a woman of Samaria?" (For Jews have no dealings with Samaritans.)"(John 4:9 ESV) The reference to Greeks and Diaspora Jews "The Jews said to one another, "Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?"(John 7:35 ESV) "Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we wish to see Jesus."(John 12:20-21 ESV) "He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation,and not for the nation only, but also to gather into one the children of God who are scattered abroad."(John 11:51-52 ESV) Purpose and occasion John statement of Purpose "Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe/keep on believing that Jesus is the Christ, the Son of God, and that by believing you may have life in his name."(John 20:30-31 ESV) The conflict with Jews The Jews as a character group A group divided by their responses to Jesus "Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue;" (John 12:42 ESV) "So there was a division among the people over him."(John 7:43 ESV) "Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others said, "How can a man who is a sinner do such signs?" And there was a division among them."(John 9:16 ESV) "There was again a division among the Jews because of these words."(John 10:19 ESV) The judicial language Key terms: Witness (14x); knowing (57x); truth (55x=3x more than the Synoptics combined); signs; confessing. An apologetic-evangelistic purpose

The Two Gospel Theory

Matthew to Luke, Matthew and Luke to Mark

Other Matthew

Matthew's antithetical statements are characterized by this phrase - (You have heard it said...but I say to you...") - Reinterpretation of Torah, Jesus is not abolishing the law but fulfilling it and making it more clear Matthew's threefold portrayal of Jesus in relation to the law...- (Interpreter, Fulfillment, Personification of law) These words mark off five blocks of Teaching in Matthew - (After Jesus had finished these words) Matthew's genealogy starts with this figure - (Abraham) Jesus is the legitimate Israelite, All nations are blessed through Jesus Matthew is known as the Gospel of the...- (Church) - Ethical teaching for church, more organized and easy to follow

Luke

Introduction Luke is most prolific writer of the New Testament Between the Gospel and Acts Luke is responsible for a little more than ¼ of the NT. - usually seen as two volume work. A unique historiographical contribution. A full account of the origins of the Christian movement from Jesus' ministry to spread of the Gospel throughout the world Unique features Historical references Collection of parables Gentile orientation, preserves strong sense of continuity with Jewish perspective (hope of Israel being fulfilled). Historical issues Authorship Authorship of the Gospel and Acts The similarities of the two prologues The "we" sections in Acts (second half dealing with Paul's missionary journeys. Must be Paul's traveling companion) Tradition attributes the Gospel to Luke, companion of Paul (cf. Col 4:14) - beloved physician. Does not appear to by an eye-witness of the Gospel (Luke 1:2) Possibly a god-fearer (gentile who had a high view of Judaism, but wouldn't be circumsized) before becoming a Christian Col 4:10-14 seems to identify him as a Gentile. Luke and Israel's scripture Luke and the synagogues - Jesus is portrayed as teaching in the synagogues much more than the other Gospels Writes from a gentile perspective, firmly committed to the Jewish identity (a gentile who sees the importance of Judaism and blends those perspectives into a salvation-historical framework) Synoptics - Jewish -Matthew / Hellenistic Jew - Mark / Gentile (God-fearer) - Luke / Jewish - John Date, Provenance, Occasion and Purpose Date: Late 60s (Luke is dependent upon Mark and maybe Matthew) Provenance: Suggestions include Antioch, Rome, and Achaia. Addressee and Purpose "Most excellent Theophilus" (1:3). General designation or individual? Theophilus means's God lover or one who loves God. Most likely though, Theophilius was an individual. Luke's purpose: "to provide an orderly account of the events that have happened among us...that you may have certainty" (1:3-4) Historiographical details - Salvation historical framework - the continuity and climax of God's salvation plan The universal outreach of God's plan. (Gentile and Jew) In Luke therefore we find the three defining elements of the nature of the Gospels seamlessly intertwined: a historical theological narrative. Written with the intent of persuading people with certainty of the reality of the Gospel. Genre Luke's prologue fits well with those in the Hellenistic histories Josephus, Contra Apion (the standard comparison but for me for another reason): "In my history of our Antiquities, most excellent Epaphroditus, I have, I think, made sufficiently clear to any who may peruse that the work the extreme antiquity of our Jewish race ... Since, however, I observe that a considerable number of persons ... discredit the statements in my history concerning our antiquity, ... I consider it my duty to devote a brief treatise to all those points; in order at once to convict our detractors of malignity ..., to correct the ignorance of the others, and to instruct all who desire to know the truth concerning the antiquity of our race. (Loeb I.163) Historical synchronism Thucydides (2.2.1) In the fifteenth year of the armistice, in the priesthood of Argos of Chrisis, then in her forty-eighth year of service, in the ephorship of Ainesias at Sparta, in the archonship among the Athenians of Pythodorus with two months still to serve, in the sixth month after the battle of Potidea, at the beginning of spring, came men from Thebes ... Literary Structure Luke uses only 53% of Mark, reproducing it very closely. (Matthew uses a lot of Mark but summarizes it) Luke's use of Mark's geographical framework Jerusalem as the central focus of the narrative Expansion of the journey section Structural markers seem to be (Luke 9:51; 19:28ff) Luke's Structure 1:1-2:52 - Birth Narratives 3:1-9:50 - Galilean Ministry 9:51-19:27 - Travel Narratives 19:28-24:53 - Jerusalem events The centrality of Jerusalem Gospel: movement towards Jerusalem. Acts: movement away from Jerusalem. Events surrounding Jesus' birth take place in Jerusalem Zachariah and the news of John's birth (1:5-25), Jesus is dedicated in the temple (2:21-52) The disciples continually "in the temple blessing God" (24:53). The Lucan temptation account climaxes in Jerusalem. The Journey section: Jesus "setting his face towards Jerusalem" (9:51). Jerusalem as the locus of fulfillment of God's plan of salvation "Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.'"(Luke 13:33 ESV) The symbolic significance of Jerusalem Jesus and the climax of Salvation History Luke and "Salvation" Luke is the only evangelist to use the noun "salvation" and to refer to Jesus as "Savior". Salvation both the rescuing of Israel and inclusion of the nations. The fulfillment of Israel's history. Salvation and divine necessity (Luke 9:22; 13:33; 17:24-25; 22:7, 37; 24:7, 26, 44) Particularity and Universality This particularity of the Salvation plan (birth examples) John as Malachi's Elijah "And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared." (Luke 1:16-17 ESV) Messiah, heir of David's throne "He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end."" (Luke 1:32-33 ESV) Mary's magnificat "He has helped his servant Israel (Isaianic designation), in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever" (Luke 1:54-55 ESV) cf. "But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend;"(Isaiah 41:8 ESV) Zechariah's song, ""Blessed be the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets from of old, that we should be saved from our enemies and from the hand of all who hate us; to show the mercy promised to our fathers and to remember his holy covenant, the oath that he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days. And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins, because of the tender mercy of our God, whereby the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.""(Luke 1:68-79 ESV) Simeon's prayer and Anna's expectation ""Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel."(Luke 2:29-32 ESV) "And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem." (Luke 2:36-38 ESV) The universality of the Salvation plan ""Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel."(Luke 2:29-32 ESV) "And he came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon,"(Luke 6:17 ESV) "and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem."(Luke 24:46-47). OT is not simply stories of morality. This is your narrative/story and makes sense of how you fit into it. Jesus, the Savior Jesus and John the baptist parallel 2 Priests - Corrupted - John the baptist. mirrors samuel's story (rather than the sons of the prophet) with David. John the baptist prepares the way like Samuel Jesus as Israel's Messiah. Davidic parallel (1:27; 1:32; 1:69; 2:4; 2:11) Samuel/David paradigm Jesus as prophet He operates in the prophetic paradigm of Elijah and Elisha "But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, and a great famine came over all the land, and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow. And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman the Syrian."" (Luke 4:25-27 ESV) His ministry reflects the prophetic paradigm in its outlook. "Fear seized them all, and they glorified God, saying, "A great prophet has arisen among us!" and "God has visited his people!""(Luke 7:16 ESV) "Now when the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.""(Luke 7:39 ESV) "Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem."(Luke 13:33 ESV) "Then one of them, named Cleopas, answered him, "Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?" And he said to them, "What things?" And they said to him, "Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people,"(Luke 24:18-19 ESV) The fate of a prophet "Woe to you! For you build the tombs of the prophets whom your fathers killed. So you are witnesses and you consent to the deeds of your fathers, for they killed them, and you build their tombs. Therefore also the Wisdom of God said, 'I will send them prophets and apostles, some of whom they will kill and persecute, so that the blood of all the prophets, shed from the foundation of the world, may be charged against this generation, from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it will be required of this generation." (Luke 11:47-51 ESV) Rejection in Nazareth as a programmatic episode (4:16-30) "And he said, "Truly, I say to you, no prophet is acceptable in his hometown" (Luke 4:24 ESV) The Prophet like Moses. Jesus' exodus (9:31) Anointed in the power of the Spirit The inaugural address quoting from Isaiah 61 ""The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor.""(Luke 4:18-19 ESV) The Spirit in Luke The Spirit prepares the way for Jesus, filling John the Baptist (1:15) The Spirit overshadows Mary in the conception of Jesus (1:35) People are filled with the Spirit when revealed about the coming of Jesus (1:67; 1:41; 2:26-27) Jesus himself is filled with the spirit (3:22-23; 4:1; 4:14) - while praying, paralleled with Pentecost The one who brings the good news according to Isaiah's Servant ""The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed," (Luke 4:18 ESV) "And he lifted up his eyes on his disciples, and said: "Blessed are you who are poor, for yours is the kingdom of God." (Luke 6:20 ESV) "And he answered them, "Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them."(Luke 7:22 ESV) The universal savior Luke's Genealogy goes back to Adam (3:36-38) - savior of all mankind and creation Jesus as second Adam? Like Adam, Jesus is tempted. Jesus not only triumphs where Israel fails, but where mankind failed. Jesus, the Son of God (Luke 1:32, 35; 3:22, 38; 4:3, 9, 41; 5:21, 34) and "The Lord" (Luke 1:43; 2:11; 3:4; 5:12; 7:19; 9:54; 10:1, 17, 40-41; 11:1; 12:41-42; 13:15; 17:5, 37; 18:41; 19:8; 20:42; 24:3) The inclusion of the outcasts Salvation in Luke is located in the present and grounded in the immediate human experience (cf Luke's beatitudes [6:20-26] The theme of reversal Beatitudes and woes (6:20-26) Mary's magnificat "He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty."(Luke 1:51-53 ESV) The example of Zacchaeus (19:1-10) The parable of the rich and Lazarus (16:19-31) The inclusion of the outcasts "For the Son of Man came to seek and to save the lost.""(Luke 19:10 ESV) The poor and the outcast The poor as the focus of Jesus' redemptive work. Jesus as one among the least favored (2:8, 24) The role of the widows (2:37; 7:12; 18:3; 4:24; 20:47; 21:2) The Disciples and the needy. (12:33) Not simply an economic qualification but a general category to identify outcasts The Gentiles and Samaritans The faith of the Centurion and the widow of Nain vs the faithlessness of Israel (7:1-23) The faith of Gentile cities vs the faithlessness of Jewish cities(10:13-16) Women More women being healed in Jesus' ministry. The faith of the woman sinner is contrasted with the hypocrisy of the Pharisees (7:36-49) The Women in Jesus' ministry Women as paradigms of faith (1:26-55; 8:46; 7:36-49; 10:38-42; 18:1-8; 24; 24:10-11) vs. doubt of the Disciples Luke and Isaiah's ethics (Isa 1:17; 3:14; 10:2; 25:4; 56:3, 8; 61:1). Division within Israel (Is 65:13-14) Division within Israel in Luke An immediate rejection "When they heard these things, all in the synagogue were filled with wrath. And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff."(Luke 4:28-29 ESV) Rejection of the baptism of John "(When all the people heard this, and the tax collectors too, they declared God just, having been baptized with the baptism of John, but the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.)" (Luke 7:29-30 ESV) Rejection of God's invitation for his great banquet (14: 15- 24) The election of the twelve ""You are those who have stayed with me in my trials, and I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel."(Luke 22:28-30 ESV) The parables of the pounds (19:11-27) and the vineyard (20:9-18) and the shift in the leadership of the people of God Salvation history is complete in the Church - the community that is formed around Jesus Eschatology Salvation as a present and future (Luke 14:15; 17:20-21; 19:11; 21:31; 22:16, 18). "As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. He said therefore, "A nobleman went into a far country to receive for himself a kingdom and then return. Calling ten of his servants, he gave them ten minas, and said to them, 'Engage in business until I come." (Luke 19:11-13 ESV) The resurrection and the revelation of Salvation Luke's emphasis on Jesus' resurrection and exaltation "And he said to them, "O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?" And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight. They said to each other, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?""(Luke 24:25-27, 30-32 ESV) "Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled. "Then he opened their minds to understand the Scriptures, and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high."(Luke 24:44-49 ESV) The risen Christ is worshipped as he ascends to heaven, from where the Spirit will be poured upon them in Pentecost. The risen Christ breaking bread in front of them opens up their mind The resurrection of Jesus is the hermeneutical revelation of God's salvation plan

Mighty Deeds

Primary framework: YHWH's mighty acts of deliverance Casting out unclean spirits (exorcisms) - seizing the prey from the strong one. a. Defeating the strong one, b. purifying Israel (Jesus' first exorcism happens in synagogue, an unclean spirit looks at Jesus and says, clearly you are the holy one of God) c. delivering captives. Healing - not random acts of power. Most of Jesus' actions are related to specific kinds of hearings. Eyes, ears, mouth, body (all have spiritual implications). Psalm 115:4-8. God's image is in humanity, not in idols. Those who believe, their eyes and ears are open. They follow Jesus with their healed limbs. Nature miracles - Mark 4:41 Jesus calms the sea. After Jesus casts the Legion into the pigs (Exodus, Pharaoh and army casted into sea) Creation and Exodus Ministry to both Jews and Gentiles

Mighty Words

Teaching with authority Corroborated by mighty deeds. Like Moses when he asks God, what if they wont listen? God says do a sign. Parables Separate insiders from outsiders. Reveals nature of heart and determines their fate. Those who reject Jesus cannot make sense of the parables. It is a means by telling who is who. Reshaping Israel's understanding Torah (Matthew 5:17) Sermon on Mount, new Torah. Has not come to abolish law, but fulfill them. Fulfills and resignifies law. The antitheses (Matt 5:21, 27, 31, 33, 38, 43) Reframing of different aspects (Mark 2:27; Mark 7:1-23; Mark 10:5-9) - sabbath, purity, divorce, etc. Discipleship Cruciform discipleship (Mark 8:27ff/parr.) The great reversal (Mark 9:35; 10:43/parr.) New relational ethics (Mark 9:39-50/parr.)

Judgment in Jerusalem

The arrival of YHWH to his Temple - no one there to receive Him The cursing of the fig tree The judgment of the Temple - because they rejected Elijah The parable of the vineyard The eschatological discourse (Mark 13)

Other Mark

The three passion predictions are book-ended by these two healing stories (Blind man healed in two stages, and Bartimeus) - both parabolic healing about the blindness of the disciples, all this happens on the way to Jerusalem, leading the blind on the way they do not know The term used to describe Jesus' reluctance to draw attention to himself as the Christ (Wrede) - (The Messianic Secret) - People didn't understand, so they shouldn't tell others. These two events combined point to Jesus reenactment of Israel's exodus - (Baptism and Wilderness Temptation) - sonship language Psalm 2, Isaiah 42. Mark's OT conflation in 1:2-3 points to the fulfillment of this event prophesied by Isaiah - (New Exodus) The Gospel Mark of mark is closely associated with this apostle - (Peter)

Other John

This event precipitated Jesus's death according to John - (Raising of Lazarus from the Dead) John portrays Jesus' death on the cross as the moment of his... - (Glorification) According to John, Jesus came down to Jerusalem on these occasions - (3 Passovers, Feast of Tabernacles, The Feast of the Jews, Feast of Dedication) The Gospel of John can be divided into these two major sections - (Book of Signs and Book of Glory) - Resurrection of Lazarus is in the middle of these two sections. Signs are compelling evidence for Christ's case. Witness, Believe/Faith, Truth. This sign - with overtones of the messianic feast - inaugurated Jesus' ministry according to John - (Water into Wine in Cana) -

Theology of Matthew

Christology Jesus as Son of David Jesus as Son of Abraham Jesus as New Moses Jesus as Son of God Jesus and the law Jesus as the ultimate interpreter of the law Jesus as the fulfillment of the law Jesus as the personification of the law The church and its mission The reconstituted Israel around the Messiah. A new community oriented towards the little one Called to pursue righteousness in true devotion and to operate under new relational dynamics with forgiveness and humility being their central features. For Mark, faith is understanding Jesus as the manifestation of YWHW and following Him to the cross. You either have faith or you don't have faith. For Matthew, there is room to grow in faith. Failure is incorporated in the process of discipleship. There is a lot of emphasis on restoration afterwards.

Other Luke

A Fundamental difference of Jesus Genealogy compared to Matthew (Luke starts with Adam vs. Matthew going to Abraham) This section, characterized by a movement to Jerusalem constitutes Luke's larger section - (Travel Narratives 9:51-19:27) Luke's account of John the Baptist and Jesus is reminiscent of these two OT people (Samuel and David) Four? of the many groups of down-and-outers Luke emphasizes - (Children, Sinners, Women, Gentiles, Samaritans, Poor) Luke and Acts are both addressed to this guy - (Theophilus) God-fearer, didn't want to get circumsized

Form Criticism

Form Criticism (20th century): attempted a reconstruction of the transmission of the Jesus tradition. Isolation of individual stories Emphasis on the oral component of the transmission of tradition The Sitz im Leben Kirche, the Church's setting in life. These stories emerged out of the churches own wrestling with theology. These stories were fabricated to relate to life. These stories were Created in addressing specific theological and sociological questions. The experience with the risen Jesus and the gift of prophecy The folkloric paradigm Critique The absence of key issues (e.g. circumcision) - if stories were created to address problems why weren't certain problems addressed in the Gospels? The distinction between the words of Jesus and the words of the Church The role of the Spirit in prophecy Paul and the Jesus tradition - distinction between what Paul wants to say and what Jesus already said. If these stories were made up to resolve tension in the church, you would expect paul to reference them a lot. The historical and geographical outlook of the Gospels - if tradition was created, why would it explain itself with places and events. Why is everything so specific? The relatively short time span betwenn the events and the accounts. Not centuries between events and accounts. 30-40 years.

Form of Gospels

Historical-Theological Narrative a. History b. Theology c. Story

Matthew

Introduction The Gospel of the Church Practical applicability for the life setting of the Church An "improvement" of Mark in some respects. Matthew's organization - well structured around Jesus' discourses which are the central elements Extensively used by the early church. - instructions for ethical instruction and mission. Provides bookends Mark does not have. Also reads less rushed compared to Mark. The most cited gospel by the early church fathers (some 33,000 in the first four centuries (30% more than John, the second most cited). Quoted by Ignascoius of antioch. Matthew's use of the Old Testament as an apologetic resource Historical issues Authorship Matthew's authorship is universally recognized by the Church fathers. Recognized with Apostolic authority. "Matthew organized the sayings in the Hebrew dialect, but everyone has translated as best as he could" (Eusebius, Ecclesiastical History, 3.39) A proposal: Matthew starts with Mark, recognizing the authority of Peter that stands behind it. He then adds traditions that he has (either oral or written), mostly containing saying of Jesus, but also narrative accounts. Biographical information, Matthew the tax collector Matthew most likely written in greek Date, Provenance, Occasion and Purpose Date: 65-68 AD. Provenance: Most commonly, Antioch. (Matthew has a lot of polemic narratives against Pharisaic Judaism, meaning it was most likely written to a community where that way of living was prevalent) Designed to instruct the church and help it in its mission Occasion and purpose To proclaim Jesus as the fulfillment of OT promises. To establish Jesus as Messiah to a community struggling with attacks from Judaism. To help the church to understand its mission and its identity as the messianic community Literary Structure Temporal Transitions (4:17; 16:21) "From that time Jesus began..." The person of Jesus (1:1-4:16 The proclamation of God's kingdom by Jesus the Messiah (4:17-16:20) The Revelation of Jesus the Missiah through His passion (16:21-end)

Christological portraits

Jesus the Messiah Jesus the Son of Man (given dominion to exercise authority over the earthly beat in Daniel) - the one with authority suffers and gives his life as a ransom for many. The dichotomy. Jesus the Son of God (Imperial paradigm. Savior of the World. Associated with the Cross when the centurion says this is the son of God) Jesus, YHWH among us. (Emmanuel, forgiving sins, telling creation what to do. Acts 2:36 -

The similarity in the synoptic accounts

Jesus' words very similar. Jesus spoke Arimaic, it is likely they relied on literary dependence as their greek is very similar.

Origin-less accounts

Mark - the "coming" of Jesus (Mark 1:9) John: the Logos (John 1:1-3) These Origin-less accounts seem to set the tone in both narratives to a more YHWH oriented Christology.

The Theory of Markan Priority without Q

Mark to Matthew, Mark and Matthew to Luke

The Augustine Theory

Matthew Mark Luke then John

Oral Theory

Matthew Mark and Luke all come from oral tradition

Unique features

Matthew emphasizes repentance. "Kingdom of Heaven" in Matthew compared to Kingdom of God Mark recognizes Jesus' indignation. Problems with disciples. All three accounts follow framework from Galilee to Jerusalem. Both Matthew and Luke follow Mark closely, but deviates at times (Narrative argument comes from arrangement of story vs. written out argument) Parenthetical remarks (Mark 13:!4, Matthew 24:15) (let the reader understand) like Matthew is looking at Mark Old Testament Citations - Matthew 3:3, Mark 1:3, Luke 3:4, Isaiah 40:3 his paths vs. the paths