PROF. BEN ONYEUKWU (REV)
NCE(Eng.) ND/HD (Journalism); BA (Hons)
MA, PhD.
LECTURE NOTE
ON FOUR GOSPELS
INTRODUCTION/DEFINITION:
The
word “Gospel” is derived from the two Anglo-saxon word, “GOD”, meaning
‘good’, and “Spell” meaning ‘tidings’ or ‘history’. Gospel means ‘good news’.
The goodnews concerning Jesus, the Son
of God. Although, there is but one Gospel, there are four writers of the
Gospel, Matthew, Mark, Luke and John. When we speak of the Gospel of Matthew,
we should understand that the reference is not primarily to the book but, to
the ‘goodnews’ of Jesus Christ as recorded by Matthew the evangelist.
Originally
the ‘goodnews’ was oral. Men went on telling the story of Jesus from place to
place. But after a while, a written record was necessary. Many attempted this,
some of them, off course, failed. But some also succeeded according to (Luke
1:1-4). We have only one Gospel presented to us in four different angles. Four
different pictures of one Christ our Saviour.
THE SYNOPTIC
GOSPEL AND THE GOSPEL OF JOHN
The
first three Gospels, Matthew, Mark, and Luke are usually known as the “Synoptic
Gospels” because their stories run parallel and present a similar account of
Jesus’ life. The word ‘synoptic’ is derived from the two Greek words ‘syn’, -
together, and ‘Ooptano’, ‘to see’. Thus, the word ‘synopsis means “a view
together” or a “collective view” and rightly so, they give a synopsis of
Christ’s life unlike John.
Difference
Between The Synoptic Gospels And Gospel Of John
The
Synoptic Gospels have striking similarities. They are equally striking in their
differences. While John narrates the ministry of Jesus in Judea, the synoptic
concentrate on His Galilean ministry. John presents the discourses of Jesus
Christ while the synoptic presents His parables, miracles, and addresses to
people. The synoptics portray Jesus in action but John portrays Him in
meditation and communion.
In
dealing with the gospels, three chronological relations must be considered:
(1) The first is
the time in which the Gospel speaks and to which their narrative mainly
relates.
(2) The second
is the period in which their material was composed and in which it was shaped
to the needs and usage of the Church. The composition may have been wholly
written or wholly oral; or it may have been partly both.
(3) The third is the actual date of publication,
when the written copy of each Gospel first saw the light and began to be used
as an authoritative document by some church leaders or churches.
By A.D. 150, a collection of 20 books
consisting of the Four Gospels, Paul’s 13 epistles, the Acts, 1st Peter and 1st
John were accepted quite generally.
The
remaining seven books viz, Hebrews, James, 11 Peter, 2 & 3 John, Jude and
Revelation were not accepted until A.D, 400. In A.D. 363, the Council of
Laodicea accepted all but revelation. But by 393 A.D. the Canon was finalized
at the Council of Hippo; and in A.D. 397 at the Council of Carthage. The
decision of Carthage was reaffirmed in A.D. 414 during the second Council of
Hippo. The four gospels, therefore, began to be used as authoritative documents
before or about A.D. 150.
WHY FOUR
GOSPELS?
In
the words of Dr. Van Dyke, “If four witnesses should appear before a Judge to
give an account of a certain event, and each should tell exactly the same story
in the same ways, the Judge would probably conclude, not that their testimony
was exceptionally valuable, but that the only event which was certain, and no
doubt that they had agreed to tell the same story. But if each man had told
what he had seen, as he had seen it, then evidence would be credible. And when
we read the Four Gospels, is not that exactly what we find? The four men tell
the same story each in his own way”.
Iranaeus,
Bishop of Lyons and Vinne, who lived about A.D. 180, put forth a rather quaint
(kweint) theory concerning the Four Gospels. “It is not possible that the
Gospels can be either more or fewer in number than they are. For, since there
are four zones of the world in which we live, and four principal winds, while
the church is scattered through out all the world, and the “pillar and ground”
of the church is the Gospel and the Spirit of life; it is fitting that she
should have four pillars, breathing out immorality on every side, and vivifying
men afresh”.
Iranaeus’
reason for believing that there should be Four Gospels may be seen far-fetched,
but even if they are not regarded as scientifically valid, their context
indicates that the content of the gospel
record was being debated in Iranaeus’ day and that he defended vigorously the
truthfulness of the canonical gospels that appear in the Bible.
Apart
from what Dr. Dyke has said and the reasons given by bishop Iranaeus, the four district
offices of Christ demands the presentation of four gospels. For while Christ is
presented as King in Matthew, and Servant in Mark, He is presented as the Son
of Man in Luke and Son of God in John’s Gospel. Although, the Four Gospels have
much in common, each deliberately adds to his account what is omitted in the
other. The lack of completeness of the life history of Christ in any one of the
Gospels is vividly stated in (John 21:25). There are deliberate gaps which none
of the Evangelists professed to fill in. For instance, all omit any account of
the eighteen years of Christ’s life between the ages of twelve and thirty.
Although each Gospel is complete in itself, it is very selective; only a few of
His miracles are described and only a portion of His teachings are given. Each
Evangelist has recorded that which is relevant and pertinent to his particular
theme.
ALLEGORICAL
REPRESENTATION OF THE FOUR GOSPELS
Iranaeus, Athanasius, and Jerome regarded the
four living Cherubim, United in One (Ezek 1), as representing the Gospels.
(1)
The “Lion” (Ezek 1:10) denotes Christ’s Kingship as “Lion of the
tribe of Judah” and answers to Matthew’s representation;
(2)
The “OX” (Ezek 1:10) typifies patient labour, answering to Mark’s
homely, energetic picture of Christ;
(3)
‘A man’s face’ (Ezek 1:10) denotes human sympathy, answering to
Luke’s representation of Christ’s humanity; the parables, and miracles peculiar
to Luke showing Christ’s sympathy,
(4)
The “Eagle” (Ezek 1:10) denotes high-soaring heavenliness,
answering to John in whose Gospel (the Fathers says), that that born of the
Spirit is Spirit, as other are that of the flesh.
Here, the student should be aware that
allegorical representation of the Four Gospels may not be true, after all, and
should not be taken as factual.
HISTORICAL
AND RELIGIOUS BACKGROUND OF THE GOSPEL STORY
It
is absolutely necessary to realize that things are not taken up by the New
Testament from where the Old Testament laid them down. When we turn from
Malachi 4 to Matthew 1, we must understand that about 400 years have come
between, and that in this period great changes have taken place. An attentive
reading of the New Testament will lead us to ask many questions which, for the
most part, can be answered only by the Inter-Testament period or what is known
as 400 years of silence.
We
read of Caesar Augustine, who was he? And of Herold, who was he? In Palestine
were cities bearing Greek names, where
did these names come from? The language of the inhabitants of the land was no
longer Hebrew, where did the new tongue come from? In our Lord’s time the
official council of the Jews was the Sanhedrin. There were sects and parties in
our Lord’s Day which were unknown in the Old Testament; Pharisees, Sadducees,
Scribes, Essenes, Herodians who were these? And, when did they come into
existence? John and James spoke of the Dispersion, to what did they refer? In
every Jewish city there was a Synagogue, or Synagogues, whence and why did this
institution arise? The temple of the time of Christ was not the one which was
in existence when we take farewell of the Old Testament, then, when was it
built, and by whom? Our Lord was familiar with and quoted from a Greek version
of the Old Testament, Hebrew Scriptures, how and when did that come into being?
The
answer to these questions will furnish us, to a large extent, with the historical
background of the Gospels, which is necessary for a right understanding of
them.
WORLD
POWERS:
At
the end of the Old Testament, the Persian Empire was in power, and remained in
power until B.C. 333. Then, by the conquest of Alexander the Great, the Greecian
Empire arose, and dominated from B.C. 333 until 167 B.C. During that period,
after the death of Alexander in B.C. 323, his Empire was divided between four
of his generals. Two of these were Ptolemy
and Seleucus. Each of them inaugurated a dynasty, the former in Egypt,
and the latter in Syria, and they contended with one another for the mastery of
Palestine until B.C. 167, sometimes one and sometimes the other being
victorious.
Then
came the struggle under the Maccabees for Jewish national independence, B.C.
167 – 141; and this was followed by the rule in Palestine of a family of Jewish
Priest – Kings, descendants of the Maccabees known as the Asmonaeans (a name
derived from a Hebrew word meaning ‘wealthy’), who remained in power for 78
years (B.C. 141 – 63), until, in B.C. 63, when Pompey the Great conquered
Palestine. This was the beginning of the domination of the Jewish people by
Rome.
Now
commenced a new, and for the Gospel period, a very important part of the story.
The Herolds were of Idumaen decent, and when, in B.C. 31, Augustus Caesar
overthrew Mark Anthony at the battle of Actium, the first of the Herolds sought
and received from Augustus the Governorship of Judea, Samaria, Galilee, Paraea,
and Idumaea, and he was in power when Jesus was born (Luke 2:1, 3:1-3).
Thus,
we see in the period between the Testaments, world power passed from the
Medo-Persians to the Greeks, and from the Greeks to the Romans, so that the
Gospel story opens under the aegis of Roman rule.
SECTS AND
PARTIES:
In
the Gospels we read of priests and Levites, and Scribes, and Rulers; of
Pharisees, and Sadducees, and Herodians; of Samaritans and Galileans; and we
should know something about these, when they arose, and some of them originated
in the Inter-Testament period.
THE PRIESTS:
The
word ‘priest’ occurs in the Gospels a dozen times, and the word ‘high priest’,
or chief priests, 84 times. The Jewish priesthood was ordained by God in the
time of Moses, in the tribe of Levi, and the function of the priests was strictly
religious; but after the return from Babylonian captivity, from the time of
Ezra and Nehemiah, the civil power of the State passed into the hands of the
priests, so that they were princes of realm, as well as Ministers of Religion
(Religion and Politics); and the head of the order was the High priest. In the
time of Christ, the priests, for the most part (Luke 1:5), while religious in
office, were carnal in spirit, were the persistent enemies of Jesus, and at
last delivered Him to Pilate to be crucified (John. 18:3, 35).
THE LEVITES:
The
Levites were the descendants of Levi. They were accepted in the place of the
first-born of the Israelites, and paid to Aaron their redemption price. They
had charge of the tabernacle and its service, and were not numbered with
Israel, (Num. 3). They are mentioned twice only in the Gospels (Luke 10:32;
John 1:19).
THE SCRIBES:
In
New Testament times the Scribes were the students, interpreters, and teachers
of the Old Testament Scriptures, and were held in high esteem by the people.
They were avowed opponents of Christ, and were publicly denounced by Him for
making the word of God of none effect by their traditions (Matt. 16:21; 21:15;
23:2; 24:3; Mark 12:28 – 40). They were also called lawyers (Matt. 22:35; Luke
10:25; 11:45 – 52; 14:3).
THE RULERS:
Various
officials are indicated by this word. It is used in John 2:8, of the governor
of a feast (where the word is architriklinos, not archion) and in John 3:1; and
7:26, of member of the Sanhedrin. The word is translated ‘prince’ seven times,
six of which refer to the devil, with the exception of Matthew 20:25; Mark 3:22; ‘chief;,
twice, and once of the devil (Luke 11:15, 14:1); ‘chief ruler’ (John 12:42);
Magistrate (Luke 12:58); and ruler ten times.
THE
PHARISEES:
The
Pharisees (separated) arose in the time of the Maccabees, and were called
“separatists” in mockery by their enemies, because they ‘separated’ themselves
from the ambitious political party in their nation. They were the exponents and
guardians of the written and oral law, and in belief, were the conservatives,
in distinction from the Sadducees. But their religion’s orthodoxy was
spiritually barren, and so they exposed themselves to the condemnation of
Christ (Matt. 12:1, 2; 23:1-33; Luke 6:6,7; 11:37 – 54; 12:1; as well as to
that of John the Baptist (Matt. 3:7-12).
THE
SADDUCEES:
This
name, it is believed, is derived from Zadox, the high priest of Solomon’s time
(1st Kings 2:35). They were the aristocratic and political party among the
Jews, and the rivals of the Pharisees. In religious belief they were the
“modernists” of that day, denying the existence of spirit, the resurrection and
the immorality of the soul. They were the secularists of the Jewish faith, and
would have paganized it. They came into prominence in the time of the Maccabees,
and disappeared after the fall of the Jewish nation in A.D. 70. They came into
collision with Christ, and were condemned by Him (Matt. 16:1 – 12; 22:23-33).
THE
HERODIANS:
The
Herodians were a political rather than a religious party. They took their name
from the family of Herod, and derived their authority from the Roman
Government. They were averse to any change of the political situation, and
regarded Christ as a revolutionary character. This explains their approach to
Him, and His condemnation of them (Mark 3:6; 8:15; 12:13-17).
THE
GALLAENS:
This
party rose in Northern Palestine, and was the followers of one Judas of
Galilee, who headed a rebellion against all foreign domination. They were
insistent on their own rights, and reckless of the right of others. They were
political fanatics, and came into violent collision with Pilate (Luke 13:1-3).
Christ’s enemies tried to identify Him and His disciples with this party (Matt.
26:69; Mark 16:70; Luke 23:6).
THE
SAMARITANS:
The
Samaritans were a mixed race living in the province of Samaria. When in 722
B.C., Sargon II took captive to Assyria, the Israelites of the Northern
Kingdom, he left many of the poorer and weaker people behind. Later, people
from Babylon, Cuthah, Ava, Hamath, and Sepharvain were sent to Samaria, and
mingled with this remnant of Israelites, bringing with them their idolatrous
forms of worship. Esar-Haddon of Assyria sent them a priest of the tribe of
Levi, who dwelt at Bethel, and taught the people that they should fear the
Lord. The result was that ‘they feared the Lord and served their own gods’.
When in B.C. 535, the second temple was being built, the Samaritans
offered their help, which was refused
(Ezra 4:1-3), with the result that an inveterate enmity sprang up between them
and the Jews, which was in evidence in Christ’s time (Matthew 10:5; John 4:9).
It is this feud which gives point to the story of the Samaritan leper (Luke
17:11-17), and to the parable of the good Samaritan (Luke 10:30-37).
THE
DIASPORA:
The
word ‘Diaspora’, which occurs three times in the New Testament (John 7:35;
James 1:1; 1st Peter 1:1), is derived from two Greek words: ‘Sperio’, to
scatter, with a prefix ‘idia’, ‘through’, the two together meaning ‘scattered
abroad’, it is used of the Jews. Moses had predicted that if they abandoned the
law, they would be scattered (Lev. 26:33-37; Deut. 4:27 – 28; 28:64-68), and
this was fulfilled when the Israelites went into Assyrian captivity in B.C.
722, and the Jews into Babylonian captivity in B.C. 586. The mass of these did
not return to Palestine, but settled in the cities of the Greek and Roman
Empires (See Acts 2:5, 9-11). Later on, when the persecution of Christians
broke out, converted Jews were scattered abroad (Acts 8:1, 4; 11:19). The
dispersion, though a penalty, became a blessing, for in captivity the Jews were
cured of idolatry, and by the promulgation of their faith countless numbers
were led to turn to Israel’s God, and these were known as proselytes, a word
which means a convert to Judaism (or to other religions) (Matt. 23:15; Acts
2:10; 6:5; 13:43). When Christianity began to spread, it found its earliest
converts among the scattered Jews and these proselytes, and through them their
heathen neighbours were reached.
THE
SYNAGOGUE:
The
two Greek words here brought together are ‘Sun’ and ‘ago’, which means to
assemble, to lead, bring, or come together; so synagogue refers to the place
where Jews assemble, or to the Jews thus assembled.
The
institution dates from the captivity in Babylon. The Jews there were under the
necessity of gathering together in small groups, as they were no longer able to
attend the Temple. This necessity would be felt by the Jews wherever they
scattered, and so everywhere synagogues were built. There they would gather for
worship and religious instruction, and in this way the knowledge of the law was
kept alive in the minds of the Jews, and imparted to proselytes.
Our
Lord was familiar with the synagogue service, and it was in the one at Nazareth
that He began His Ministry in Galilee (Luke 4:14-30). The word ‘Synagogue’
occurs 34 times in the Gospels (see Matthew 4:23; 9:35; 12:9; 13:54; John
6:59). The Jews’ attendance of the Synagogue has been maintained for over 2,400
years, and still, as long ago, it is a potent factor in the education of Jewish
children.
THE
SEPTUAGINT:
This
is the Greek version of the Old Testament Scripture, and, it is called the
‘Septuagint’, ‘the LXX’, from the tradition that it was the work of Seventy (some
say seventy two) Jews, who were brought from Palestine to Alexandria for the
purpose. The tradition is spurious, but the translation was made at Alexandria
in Egypt, between the years 285 and 130 B.C.
A
re-read of the sections on Diaspora and Synagogue will furnish the student of
the need and value of the Septuagint. The dispersed Jews were forgetting their
native Hebrew Tongue, as the Greek Language took a sweeping in-road into their
cultural and religious lives, and worsened by their Scriptures
written and communicated to them in Greek. This version soon became a redeeming
tool and later passed into general acceptance among the Greek-speaking Jews,
even in Palestine. In fact, its general circulation by their presence in the
Greek cities paved the way for the spread of Christianity in the heathen world.
The numerous quotations from the Old Testament in the New are, with few
exceptions, taken from the ‘LXX’. Our Lord and His Apostles were, therefore,
familiar with it. It is still the accepted version of the Old Testament in the
Greek Church.
THE SYNOPTIC
PROBLEM
However,
a problem known as the synoptic problem stare us on the face. The synoptic
problem is simply the interrelation of the Synoptic Gospels. The problem is
briefly this: if the three Synoptic Gospels are totally independent of each
other in origin and development, why do they resemble each other so closely,
even to exact verbal agreement in many places? If, on the other hand, they have
a literary relationship to each other, how can they be three independent
witnesses to the deeds and teachings of the Lord Jesus Christ?
As
a concrete example of the kind of passage that creates this problem, one might
take the healing of the leper described in Matt. 8:1-4, Mark 1:40-45, and Luke
5:12-16. All of them are narrating the same event, for the action is alike in
all three, and the conversation is almost identical verbally. Each is
introduced by a different sentence to fit the general context of the narrative,
but the words of Jesus are nearly the same. How shall the verbal agreement be
explained? And, why should three men writing independently show such exact
accord in their language? Did the writers of the Gospels copy each other’s
works, or did they use a common source, or did they collaborate?
SOLUTION:
Many
theories have been proposed to account for these phenomena. In general they may
be classified in three ways:- the theory of Oral Tradition, the
theory of Reciprocal Borrowing, and the theory of Documentary Sources.
Each of these theories has some merit, though not all three can be
simultaneously correct.
(1)
THE ORAL
TRADITION:
This is the oldest of the three
theories, since it seems to have been the underlying assumption of the church
fathers. Papias (A.D. 120) remarked that Matthew recorded the sayings of Jesus
in Aramaic (Hebrew dialect) notes, and that every man interpreted them as he
was able. Mark, he said, was Peter’s scribe and interpreter who wrote
accurately all that he remembered, but did not necessarily put it in original
order of speaking or action. Iranaeus (A.D. 180) followed the same line of
thought, calling Luke’s Gospel a reproduction of Pauline preaching, and by
attributing the Fourth Gospel to the disciple who learned on His breast at the
last supper.
An
explanation from the Sanhedrin: This is an interesting word. In Greek
‘Hedra’ means ‘a sitting place’ and ‘hedrion’ is the diminutive form of hedra;
‘sun’ means ‘together with’, so that ‘Sunedrion’ means ‘sitting together with’,
or a council board; and it is used also of the council chamber, or a place of
session. The word occurs 22 times in the New Testament, of which 8 are in the Gospels,
and is always translated council.
The
idea of this body may be traced to the time of Jehoshaphat (2nd Chron. 19:8),
or even to the time of Moses (Num. 11:16, 17).
In
the days of Christ the Sanhedrin consisted of:
(a)
The Chief Priests or Heads of the Twenty-four priestly courses.
(b)
The Scribes or lawyer; and
(c)
The Elders, who were the representatives, of the laity.
The council had seventy-two members, the High
Priest being the President, and they held their office for years, if not for
life. It was this council before which Christ stood early that Friday (or
Wednesday) morning, in the palace of the High Priest. This was an act
altogether exceptional and illegal – (Matt. 26:57-68). The Sanhedrin and the
right to pass sentence of death, but had not the power to execute it (John
18:31; 19:7).
It
was this council before which Peter, and John, and Stephen stood (Acts 4:1-7;
6:12; 7:1). The fathers were not infallible, and it is possible that they may
have been mistaken. In the century between the fall of Jerusalem and the height
of Irenaeus’ career the church was too busily engaged in preaching and in
defending itself to pay much attention to the technicalities of authorship. On
the other hand, Papias and Irenaeus are the earliest direct witness to the
authorship of the Gospels, and their testimony should not be rejected without a
fair attempt to interpret it.
In
each instance they made mention of the Gospels, they assume that the Gospel
writer either possessed personal knowledge of Jesus’ works and teachings, or
else that he was reproducing the content of preaching which he had heard
repeatedly from some Apostolic Authority. Several factors lend plausibility to
this view. First is the certainty that the message of the Gospel was preached
before it was written. If Jesus were to be presented to the populace by His
followers, they must tell a consistent story containing the significant
elements of His career, and they must repeat these as they encountered new
audiences or as they instructed the believers by repetition. Constant
reiteration tends to crystallization of form; a repeated story will become
stereotyped (unchanging and formalized, like good morning, etc). Paul mentions
the message which he received (I Cor. 15:3) and “preached” (Gal. 1:11) in terms
which imply that there was an underlying core of faith which he could not
alter. He does not speak of using any writer’s documents. Such documents may or
may not have been known during his preaching career, although in (II Tim. 4:13)
he spoke of “books” and “parchments” which probably included some Scriptures.
It is quite likely that written accounts of Jesus’ life were circulated prior
to the Neroian persecution of A.D. 64.
(2)
MUTUAL
INTERDEPENDENCE
This theory claims or is of the view that two
of the Gospels borrowed from the other for material namely Matthew and Luke.
For instance, of Matthew’s 1,068 verses (R.V.) about 500 are from Mark’s 661
verses; and of Luke’s 1,149 verses (R.V.) about 320 are from Mark. But this
hypothesis (idea, suggestion, put forward as a starting point for reasoning or
explanation), is insecure because the theories involved are conflicting. For
instance, if an order of events, or have omitted so much materials that the
latter contains, it then becomes questionable. This theory, if accepted, would
destroy the originality of the two Gospels that copied from the third. While it
is true that the ancient were not bound by copyright laws, and that they
regarded any written document as freely available for use as they please, it
seems hardly credible that they should have copied each other
indiscriminately. No two scholars could agree
on the same sequence of writing or on the same explanation of the phenomena.
The conflicting theories are a good evidence of the insecurity of the
hypothesis.
(3)
THE
DOCUMENTARY HYPOTHESIS
The most popular theory to date
is the Documentary Hypothesis which assumes that Matthew and Luke
built their Gospels on the basis of Mark, plus a collection of the sayings of
Jesus called “Q” from the General “Quelle” meaning “Source”. Students of the Gospels have observed that
while Matthew and Luke diverge greatly from each other in content and order,
the contents of Mark is reproduced almost wholly in the other two. Although
Matthew and Mark may occasionally agree against Luke, or while Luke and Mark
may agree against Matthew, Matthew and Luke do not agree against Mark. The
phenomena are what one might expect if they had used Mark independently.
Some discourse materials, like
the Sermon on the Mount, common to Matthew and Luke, does not appear in Mark on
the ground that collections of the sayings of Jesus are found in the papyri
from an early date, and that the use of such a source would parallel the
supposed use of Mark, the second source “Q” has been reconstructed.
A further development of this
view was proposed by Burnett Streeter. He suggested that the sources were four,
and included an “M” document embodying the particular narrative material of
Matthew, and an “L” document or proto – Luke, containing the results of
Matthew, private research. From these four ancestors the first and third
Gospels were descended, while Mark, one of the sources, survived independently.
The documentary theory while
plausible, has one or two weaknesses. The first is that it over looks the
possibility of living contact between the authors during the period of actual
writing of the Gospels.
No one of these theories briefly
sketched here has proved sufficient to account for the origin of the Gospels.
Much more evidence is needed before a complete answer can be given to all of
the questions involved. A few facts, however, seem reasonably certain.
(i)
The Gospel of Matthew represents the notes that Matthew took on
Jesus’ teaching, with a framework of narrative that closely – and at times,
verbally – resembles Mark. The resemblance could quite as well as by
appropriation of written work.
(ii) The Gospel
of Mark represents the main line of narrative preaching about Jesus. It was
reproduced by a man who had contact with the apostles from the very inception
of the church, and it was written while some of them, at least, were still
alive. Its content was known at a very early date, whether the actual document
had been published them or not.
(iii) The Gospel
of Luke represents the independent account of Paul’s travelling companion, who
wrote in the seventh decade of the first century, and who incorporated both the
narrative framework of apostolic preaching and the results of his own research.
Many of the parables and miracles recorded in Luke are not identical with those
of Matthew, and even the teachings of Jesus are organized differently. If Luke
and Matthew both used a “Q”, one of them certainly took liberties with it.
Either Matthew arranged the bulk of its teaching topically, as in the Sermon on
the Mount (Matt. 5-7), or else Luke scattered its teachings through his Gospel
at will.
It is more reasonable to assume that Luke may
have met Matthew personally, or that his reproduction of the sayings of Jesus
had its source in direct contact with the people who had first heard them and
with the apostles who preached them.
The
Gospels should be treated as honest attempts to arrange the life of Jesus for
didactic purposes. Unquestionably it was the core of apostolic preaching, for
it appears in Peter’s address on the day of Pentecost (Acts 2:22-32), in his
Sermon in the House of Cornelius (10:36-43), and in Paul’s address in Antioch
of Pisidia (13:23 – 33). The Synoptists could not have been ignorant of this
“Oral Tradition”, as it is called. In fact, Luke’s preface implies that the
writer knew what had been handed down “by ministers of the word” (Luke 1:12).
While the theory of oral tradition may not explain all of the synoptic problem,
it is worth more attention than had been accorded to it in recent years.
Finally,
the purposes of the Evangelists should be taken into account. Granting that
they possessed much material in common, they put it to different uses, and
organized it into different frameworks under the direction of the mind of the
Spirit. The very differences between the writers speak of independence; the
similarities reflect a common background of information, a common subject of
writing, and the common inspiration of God.
MATTHEW
Matthew means:- the Gift of God
Matthew was a publican and a tax collection.
Jesus called him into the ministry (Mt. 9:7).
Date written: 52 – 56 –
AD
Place: Judea
Readers: Jews
Purpose: (i) To show that Jesus of
Nazareth is the predicated Messiah.
(ii) To
connect the Law with the gospel.
(iii) To
show the relation of the old dispensation with the new.
MARK
The name of the mother of Mark was Mary. His
surname was John.
Title: The gospel of Mark
Author: John Mark
Place: Rome
Audience: Romans and Gentiles
Date Written: 50 – 56 –
AD
Purpose: (i) To reveal Christ as Servant
(ii) To
show the Messiah as the Servant prophesied in the Old Testament.
LUKE
Author: (Luke the beloved physician)
Date: 60 AD
Theme: (The Son of Man) or (The Ideal Man)
Addressee: Theophilus
Purpose: To present a systematic account
of the life of Christ for Theophilus.
JOHN
Author: John the son
of Zebedee or John the beloved
Date Written: 69 AD
Theme: Jesus the Son of God
Language: Greek
Purpose: To present Christ as the Son of
God.
SYLLABUS OF
THE GOSPELS
TAKEN FROM
‘THE LIFE AND WORKS OF JESUS THE CHRIST’
By: Alfred
Edersheim
|
MATTHEW
|
MARK
|
LUKE
|
JOHN
|
|
Part One (B.C. 5 – A.D. 26)
Thirty
Years Preparation
|
1.
|
Introduction to Luke’s Gospel
The
Genealogies
|
1:1-17
|
|
1:1-4
3:23-38
|
(Prologue
1:1-18 v
|
2.
|
The Annunciation
To Zacharias
To Mary
To Joseph
Mary’s
Visit to Elizabeth
|
1:18-25
|
|
1:5-28
1:26-38
1:39-56
|
|
3.
|
The Advents
Of John Baptist
Jesus the Messiah
The Angels
and Shepherds
|
|
|
1:57-80
2:1-7
2:8-20
|
|
4.
|
Infancy of Jesus
Circumcision
The Presentation
Wise men from East
Flight into Egypt
Return to
Nazareth
|
2:1-12
2:1-18
2:19-23
|
|
2:21
2:22-38
2:39
|
|
5.
|
Years in Nazareth
Jesus Childhood
Visit to Jerusalem at
12yrs. Old
Eighteen
Years at Nazareth
|
2:23
|
|
2:39,30
2:41-50
2:51,52
|
|
|
PART TWO: A.D. 27
(About 3 Month)
|
1.
|
The Opening Events of Jesus’
Ministry
The Ministry of John Baptist
The Baptism of Jesus
Temptation of Jesus
John’s Testimony to Members of
Sanhedrin
John’s Identification of
Jesus
The first Disciples
Philip, Nathaniel and Jesus
The First Miracle at Cana
Jesus at
Capernaum
|
3:1-12
3:13-17
4:1-11
|
1:1-8
1:9-11
1:12-13
|
3:1-20
3:21-23
4:1-13
|
1:19-28
1:29-34
1:35-42
1:43-51
2:1-11
2:12
|
|
PART
THREE: A.D. 27 (About 8 Months)
|
1.
|
The Early Judean Ministry in
Jerusalem
The First
Cleansing of the Temple the First Discourse with Nicodemus
|
|
|
|
2:13-22
2:23,3:21
|
2.
|
In Judea
Christ Baptizing
John’s
Loyalty to Jesus
|
|
|
|
3:22-24
3:25-36
|
|
PART FOUR:
A.D. 27 (A Few Days)
|
|
The Samaritan Ministry
Departure from Judea
Woman of Samaria
Words to Disciples on Sowing
and Reaping
Gospel in
Sychar
|
4:12
|
1:14
|
4:14
|
4:1-3
4:4-26
4:27-38
4:39-42
|
|
PART FIVE: A.D. 27-29 Galilean Ministry
Period I – Return to Galilee
and Choosing the Twelve
|
1.
|
The Beginnings
The arrival in Galilee
Commencement of Galilean
Ministry
Healing of Nobleman’s Son at
Cana
First Rejection at Nazareth
Removal to
Capernaum
|
4:12
4:12,17
4:13-16
|
1:14
1:14,15
|
4:14
4:14,15
4:31
|
4:1-3
4:43-45
4:46-54
4:16-30
|
2.
|
The First Preaching Tour
A Miraculous Draught of Fishes
and the call of Four Disciples to Full Time Service
An Unclean Spirit cast Out
Peter’s Moth-in-law Healed
Preaching in Galilee with His
Disciples
A leper
Cleansed
|
4:18-22
8:14-17
4:23-25
8:2-4
|
1:16-20
1:21-28
1:29-34
1:35-39
1:40-45
|
4:42-44
5:12-16
|
|
3.
|
Growing Hostility of Scribes
and Pharisees
A paralytic Man Healed
The call of Matthew and the
Feast in His House
The Question about Fasting and
parables in Answer
Healing of a Man at Bethesda on
the Sabbath and Action Defence in a Great Discourse The Disciples pluck Grain
on the Sabbath and the Following Controversy
Healing of
a Man with Withered hand on the Sabbath and the Following controversy
|
9:18
9:9-13
9:14-17
12:1-8
12:9-14
|
2:1-12
2:13-17
2:18-22
2:23-28
3:1-6
|
5:17-26
5:27-32
5:33-39
6:1-5
6:6-11
|
5:1-57
|
|
PERIOD II – The Choosing of the
Twelve to the Withdrawal into Northern Galilee A.D. 28-29
About 12
Months
|
1.
|
Organization of the Kingdom
The Widespread Fame of Jesus
Choosing of the Twelve
The Sermon
on the Mount
|
12:15-21
5:1,8:1
|
3:7-12
3:13-29
|
6:12-16
6:17-39
|
|
2.
|
Second Preaching Tour
A centurion’s Servant Healed
A Widow’s Son Raised from Dead
The Baptist’s Inquiry and
Jesus’ Response
Woes upon Cities of Opportunity
Christ’s prayer and Claim for
Himself
The Anointing of Jesus Feet in
the House of Simon and parable of two Debtors
Christ’s
Companions on His Second Tour of Galilee.
|
8:5-13
11:2-19
11:20-24
11:25-30
|
|
7:1-10
7:11-17
7:18-35
8:1-3
|
7:36-50
|
3.
|
A Day of teaching
Blasphemous Accusation
Demanding of Sign
True Kindred of Christ
Parables
of the Kingdom
|
12:22-37
12:38-45
12:46-50
13:1-53
|
3:19-20
3:31-35
4:1-34
|
8:19-21
8:4-18
|
|
4.
|
A Day of Miracles
Jesus Stills Tempest
Gerasene Demoniac Healed
Raising of Jerius’ Daughter
Healing of Woman with an Issue
of Blood
Healing of
two Blind Men and a Dumb Demoniac
|
8:18,23-27
8:28-34
9:18,19:23-26
9:20-22
9:27-34
|
4:35-41
5:1-20
5:21-24,35-43
5:25-34
|
8:22-25
8:26-39
8:40-42,49-56
8:43-48
|
|
5.
|
Third Preaching Tour
Second Rejection at Nazareth
Third Tour in Galilee
Mission of the Twelve
Death of
John Baptist
|
13:54-58
9:35
9:36,11-1
14:1-12
|
6:1-6
6:6
6:7-13
6:14-29
|
9:7-9
|
|
6.
|
The Crisis at Capernaum
The Twelve return and retire with Jesus for Rest
Feeding of the Five Thousand
Disciples and Multitude Sent
Away and Jesus Retires for Prayer
Jesus walks in the Sea
Reception at Gennesart
Discourse on Bread of Life
Discourse
on Traditions of Men
|
14:13
14:13-21
14:22-23
14:24-33
14:34-36
15:1-20
|
6:30-32
6:33-44
6:45-46
6:47:52
6:53-56
7:1-23
|
9:10
9:11-11
|
6:1-13
6:14-15
6:16-21
6:22-11
|
|
PERIOD III
– Withdrawal Into Northern Galilee to the Final Departure For Jerusalem –
A.D. 29 – About 6 Months
|
|
|
|
|
1.
|
In Various Regions
Daughter of Syro-Phoenician
woman Healed
Healing of Deaf Mute
Feeding of Four Thousand
Pharisees and Saducees Seek a
Sign
Disciples’ Perplexity Over
Leaven and Jesus’ Explanation
Blind Man
healed Near Bethsaida
|
15:21-28
15:29-31
15:32-38
15:39,16:4
16:5-12
|
7:24-30
7:31-37
8:1-9
8:10-12
8:13-21
8:22-26
|
|
|
2.
|
Jesus and His Apostles
Christ’s Inquiry About His
person, and Peter’s Confession
Christ foretells His death and
Resurrection,
Rebukes Peter
The Coming of the Son of Man
The Transfiguration on way down
from Mount
Healing of Demoniac Boy
Jesus
Again Foretells His Death and Resurrection
|
16:13-20
16:21-26
16:27-28
17:1-8
17:9-13
17:14-21
17:22,23
|
8:27-30
8:31-37
8:38,9:1
9:2-8
9:9-13
9:14-29
9:30—32
|
9:18-21
9:22-25
9:26,27
9:28-36
9:37-43
9:43-45
|
|
3.
|
In Capernaum again Jesus pays
Half Shekel for The Temple
Humility and Greatness
Discourse on Occasions of
Stumbling
Discourse of Forgiveness
Jesus
lingers in Galilee
|
17:24-27
18:1-5
18:6-14
18:15-35
|
9:33-37
9:38-50
|
9:46-48
9:49,50
|
7:1-9
|
|
PART 6 A.D. 29 (About 3 Months)
The Later
Judean Ministry
|
|
|
|
|
1.
|
On the Way to Jerusalem
Jesus Departure from Galilee
Rejected by Samaritans
Cost of
Discipleship
|
19:1,2
8:19-22
|
10:1
|
9:51-56
9:57-62
|
7:10
|
2.
|
In Jerusalem
At Feast of Tabernacles
Story of An Adulterous Brought
to Jesus
Jesus in Conflict with the Pharisees Exposes the in Discourse on
the Light of the World (12-30)
Spiritual Freedom (31-59)
Healing of a Man Born Blind
Discourse
on Good Shepherd
|
|
|
|
7:11-52
7:53, 8:2
8:12-59
9:1-41
10:1-21
|
|
PART SEVEN A.D. 29-30 (About 3½ Months)
The Peraean
Ministry
|
1.
|
Withdrawal from Jerusalem
Jesus withdraws to Bethany
beyond Jordan
A question about Salvation
Reply to the warning against
Herod Antipas
Discourse at a Pharisee’s Table
Discourse on cost of
Discipleship
Discourse on seeking and
finding the Lost
Two Parables on Stewardship
Offences, Forgiveness and Faith
Rich man and Lazarus
Jesus raises Lazarus from the
Dead
Jesus
withdraw to Ephraim
|
|
|
13:22-33
13:31-35
14:1-24
14:25-35
15:1-32
16:1-31
17:1-10
|
10:40-42
11:1-44
11:45-54
|
2.
|
The Last Journey to Jerusalem
By way of Samaria and Galilee
Healing of Ten Lepers
Discourse on Coming of the
Kingdom
Two
Parables on prayer
|
|
|
17:11-19
17:20-37
18:1-14
|
|
3.
|
In Peraean
Teaching Concerning Divorce
Christ and Little Children
The Rich Young Ruler and
Teaching on Riches
Jesus Foretells His death and
Resurrection
The
selfish ambition of James and John rebuked
|
19:1-12
19:13-15
19:16, 20:16
20:17-19
20:20-28
|
10:1-12
10:13-16
10:35-45
10:46-52
|
18:15-17
18:31-34
|
|
4.
|
Towards Jerusalem
Blind men healed near Jericho
The conversion o Zacchaeus
Parable of the Pounds
Jesus’
Arrival at Bethany
|
20:29-34
|
10:46-52
|
18:35-43
19:1-10
19:11-28
|
11:55
|
|
PART EIGHT – A.D. 30 (One Week)
This Order
Of The Passion Week Follows The Traditional View Of The Church, But Is Not
Necessarily On That Account Correct
|
1.
|
The Closing Events of Jesus’
Ministry
Sunday – The Day of
Demonstration
The Triumphal Entry into
Jerusalem
Prediction over Jerusalem
Jesus in
the City and the Temple, and Retirement to Bethany
|
21-1-9
21:10-11
|
11:1-10
|
19:29-40
19:41-44
|
12:12-19
|
2.
|
Monday – The Day of Authority
A Fig Tree Cursed
Second Cleansing of the Temple
Jesus
Works Miracles and Justifies the Praise of Himself.
|
21:18,19
21-12,13
21:14,17
|
11:12-14
11:15-19
|
19:45-48
|
|
3.
|
Tuesday – The Day Of Conflict
The Fig Tree Withered And Jesus
Remarks
Controversy With The Priests,
Scribes and Elders about His Authority
Controversy with Pharisees and
Herodians about paying tribute to Caesar
Controversy with the Sadducees
about the Resurrection
Controversy with a Lawyer about
the Commandments
Jesus’ Unanswerable Question
Denunciation of the Scribes and
Pharisees Jesus’ Commends Poor Widow
Greeks Desire to see Jesus and
Discourse
Jew’s Rejection of Jesus
Discourse on Destruction of
Jerusalem and the End of the Age
Jesus Predicts His Death is at
hand
Anointing of Jesus by Mary of
Bethany
Judas
Arranges to Betray Jesus
|
21:19-22
21:23, 22:14
22:15-22
22:23-33
22:34-40
22-41-46
23:1-39
24 & 25
26:1-5
26:6-13
26:14-16
|
11:20-26
11:27, 12:12
12:13-17
12:18-27
12:28-34
12:35-37
12:30-40
12:41-44
13:1-37
14:1 & 2
14:3-9
14:10, 11
|
20:1-19
20:20-26
20:27-40
20:41-44
20:45-47
21:1-4
21:5-38
22:1 &2
22:3-6
|
12:20-36
12:37-50
|
4.
|
Wednesday
– Day of Silence
|
|
|
|
|
5.
|
Thursday – The Day of
preparation
Preparation for the Paschal
Meal
Jesus Partakes of the Passover
with His Apostles
Jesus Washes Feet of the
Disciples
Betrayer is pointed out
Disciples warned Against
Desertion
Institution of the Lord’s
Supper
Jealousy of Disciples Rebuked
Farewell
Discourse To The Apostles In The Upper Room.
|
26:17-19
26:20
26:21-25
26:31-35
26:26-29
|
14:12-16
14:17
14:18-21
14:27-31
14:22-25
|
22:7-13
22:14-16
22:21-23
22:31-35
22:17-20
22:24-30
|
13:1-20
13:21-30
13:31-38
I Cor. 11:23-26
14:1-31
|
6.
|
Friday – The say of Suffering
Discourse on way to Gethsemane
Christ’s Intercessory Prayer
Arrival and Agony in Gethsemane
Betrayal and Arrest
a.
The Jewish Trials
First – Before Anna
Second – Before Caiphas and the
Sanhedrin
Peter thrice denies His Lord
and Repents
Third – Before the Sanhendrin, which
passes Sentence
Remorse and Suicide of Judas
b.
The Roman Trials
First - Before Pilate
Second – Before Herod Antipas
Third – Before Pilate Again
Jesus mocked by Roman Soldiers
On way to Calvary
c.
Calvary
The First Three Hours on Cross
The Second Three Hours on Cross
Phenomena Accompanying Christ’s death
Burial of Jesus’ Body in Joseph’s Tomb
|
26:30, 36-46
26:47-56
26:57, 59-68
26:58, 69-75
27:1
27:3-10
27:2, 11-14
27:15:26
27:27-30
27:31-34
27:35-44
27:45-50
27:51-56
27:57-60
|
14:26, 32-42
14:43-52
14:53,55,56
14:54,66-72
15:1
15:1-5
15:6-15
15:16-19
15:20-23
15:24-32
15:33-37
15:38-41
15:42-46
|
22:39-46
22:47-53
22:54,63-65
22:54-62
22:66-71
Acts 1:18,19
23:1-5
23:6-12
23:13-25
23:26-33
23:33-43
23:44-46
23:45,47-49
23:50-54
|
15;16
17
18:1
18:2-12
18:12-14 19:23
18:24
18:15-18,25-27
18:28-38
18:39-19:16
19:16&17
19:18-27
19:28-30
19:31-42
|
7.
|
Saturday – The day of Absence
The Watch
of the Women at the Tomb
|
27:61-66
|
15:47
|
23:55,56
|
|
|
PART NINE
A.D. 30 (About 6 Weeks)
|
1.
|
The Forty Days of Confirmation
Sunday – The Day of Victory and
Events
The Visit of the Women to the
Tomb
The Earthquake, Tomb Stone
Rolled Away, Fright of Roman Watchers.
The Message of Angels to the
Women at the Tomb
Mary
Magdalene and other women report to the Apostles, & Peter & John
visit the Tomb
|
28:1
28:2-4
28:5-8
|
16:1
16:2-8
|
24:1-8
24:9-12
|
20:1
20:2-10
|
2.
|
Appearances Of Jesus On The
Resurrection Day
First: To Mary Magdalene
Second: To other Women
Some of the Guard Report to the
Jewish Rulers
Third: To Two Disciples on the to
Emmaus
Fourth: The Report of the Emmaus
Disciples, and News of the Appearance to Simon Peter
Fifth: To Ten
Disciples in a House
|
28:9,10
28:11-15
|
16:9-11
16:12,13
1Cor. 15:5
16:14
|
24:13-32
24:33-35
24:36-43
|
20:11-18
20:19-25
|
3.
|
Appearances of Jesus After
Resurrection Day
Sixth: To Seven Disciples by the Sea
of Galilee
a.
Miraculous Draught of Fishes
b.
Conversation of Jesus and Peter, and an
Intimation of Peter’s End
Eight: To Five Hundred Disciples in
Galilee
Ninth: To James His Brother
Tenth: To the Eleven in Jerusalem and
on Mt. Olivet
The Last
Commission and the Ascension
|
28:16-20
I Cor.
15:7.
|
16:15-18
17:19,20
|
14:44-49
14:50-53
|
20:26-31
21:1-14
21:15-25
I Cor. 15:6
Acts 1:3-12
|
|
|
|
|
|
|
|
MARK - ASCENSION Acts
chapter one 