Class Lectures

7/26/2019 Class Lectures

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Lectures for New Testament Survey 1 (NTS 101)

OUTLINE OF CONTENTS

Contents Page

OUTLINE OF CONTENTS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Basic Bible Knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2

Outlines of the Gospels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Lecture 1 - The Historical Jesus in the Gospels. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Lecture 2 - The Historical Context of Jesus and the New Testament. . . . . . . . . . . . . . . . . . . . 7

Lecture 3 - The Synoptic Problem and Critical Methods of Interpretation . . . . . . . . . . . . . . 12Lecture 4 - The Gospel of Mark (part 1) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

Lecture 5 - The Gospel of Mark (part 2) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Lecture 6 - The Gospel of Matthew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Lecture 7 - Introduction to Parables. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

Lecture 8 - The Gospel of Luke (part 1). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

Lecture 9 - The Gospel of Luke (part 2). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40

Lecture 10 - The Gospel of John (part 1) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Lecture 11 - The Gospel of John (part 2) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

Lecture 12 - The Acts of the Apostles (part 1). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50


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BASIC BIBLE KNOWLEDGE

OLD TESTAMENT NEW TESTAMENT

# Book Title # Book Title

I. LAW (Pentateuch or Torah) VI. NARRATIVE (Gospels & Acts)

1 Genesis 40 Matthew

2 Exodus 41 Mark3 Leviticus 42 Luke

4 Numbers 43 John

5 Deuteronomy 44 Acts

II. HISTORICAL NARRATIVE VII. PAULINE EPISTLES

6 Joshua 45 Romans

7 Judges 46 1 Corinthians

8 Ruth 47 2 Corinthians

9 1 Samuel 48 Galatians

10 2 Samuel 49 Ephesians

11 1 Kings 50 Philippians

12 2 Kings 51 Colossians

13 1 Chronicles 52 1 Thessalonians

14 2 Chronicles 53 2 Thessalonians

15 Ezra 54 1 Timothy

16 Nehemiah 55 2 Timothy

17 Esther 56 Titus

III. WISDOM LITERATURE 57 Philemon

18 Job VIII. CATHOLIC/GENERAL EPISTLES

19 Psalms 58 Hebrews

20 Proverbs 59 James

21 Ecclesiastes 60 1 Peter22 Song of Solomon 61 2 Peter

IV. MAJOR PROPHETS 62 1 John

23 Isaiah 63 2 John

24 Jeremiah 64 3 John

25 Lamentations 65 Jude

26 Ezekiel IX. APOCALYPTIC PROPHETIC EPISTLE

27 Daniel 66 Revelation

V. MINOR PROPHETS

28 Hosea

29 Joel

30 Amos31 Obadiah

32 Jonah

33 Micah

34 Nahum

35 Habakkuk

36 Zephaniah

37 Haggai

38 Zechariah

39 Malachi


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Outlines of the Gospels

MARKI. Prologue: Prelude to Messiah (1:1-13)

II. Ministry in Galilee: Recognizing the Messiah (1:14-8:21)III. Ministry on the Way to Jerusalem: Recognizing that the Messiah Must Die (8:22-10:52)

IV. Ministry in Jerusalem: The Passion of the Messiah (11:1-16:8)

MATTHEWPREAMBLE 1-2

BOOK ONE: DISCIPLESHIPNarrative 3-4

Discourse 5-7

BOOK TWO: APOSTLESHIPNarrative 8-9

Discourse 10

BOOK THREE: THE HIDING OF THE REVELATION

Narrative 11-12Discourse 13

BOOK FOUR: CHURCH ADMINISTRATION


BOOK FIVE: THE JUDGMENT

Narrative 19-22Discourse 23-25

PASSION 26-28

LUKEI. Prologue (1:1-4)

II. Jesus Birth (1:1-2:52)

III. Jesus Ministry Preparation (3:1-4:13)IV. Jesus Ministry in Galilee (4:14-9:50)

V. Jesus Journey to Jerusalem (9:51-19:44)

VI. Jesus Ministry in Jerusalem (19:45-21:38)VII. Jesus Crucifixion and Resurrection (22:1-24:53)

JOHNI. Prologue, (1:1- 18)

II. Book of Signs (1:19- 12:50)

III. Book of Glory (13:1- 20:31)

A. The Last Supper (13:1-38)B. The Farewell Discourses (14:1- 17:26)

C. The Passion Narrative (18:1- 20:31)

IV. Epilogue (21:1- 25)


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Lecture 1:

The Historical Jesus in the Gospels__________________________

The earliest apostolic preaching set the key events of the life of Christ into a geographical framework (see

Acts 10:37-43). The Synoptic Gospels reflect this basic framework in their presentation of the life of Christ:

I. Jesus Birth and Childhood

II. Jesus Baptism by John the Baptist III. Jesus Ministry in Galilee

IV. Jesus Ministry Judea

V. Jesus Ministry and Passion in Jerusalem

I. Jesus Birth and Childhood Only Matthew and Luke contain accounts of the birth of Jesus, and they are quite different.

But they agree that:

A. Jesus was born in the days of Herod the Great, who died about 4 BC.

B. Jesus was born in Bethlehem.

C. Jesus was the first child of a woman named Mary, who was engaged but not yet married to Joseph.

D. Jesus was raised in Nazareth in Galilee.

Jesus family was apparently poor (they offered the sacrifice of poor people in Luke 2:24; cf. Lev 5:7).

Even though his father Joseph can trace his lineage to King David, he is still a poor man who makes his living

as a carpenter.

Joseph does not play a big role in the Gospels, and this has led many to believe that he died when Jesus was

relatively young (Mark 6:3; contra John 6:42).

Mary may have been a teenager when Jesus was born.

Jesus was a common name at the time, being an abbreviation of the name Joshua, which meant Yahweh is

salvation in Hebrew.

The Gospels teach clearly that Jesus was born miraculously without the intervention of a human father.

Mary gives birth to Jesus while still a virgin (Mt 1:23, 25, 27; Lk 1:27, 34). The Holy Spirit enables her toconceive miraculously:

Luke 1:35And the angel answered and said to her, The Holy Spirit will come upon you, and the power of

the Most High will overshadow you; and for that reason the holy offspring shall be called the Son of God.

Luke is the only one to record an account of Jesus childhood.

As a twelve year old boy, Joseph and Mary make a pilgrimage to Jerusalem for the Passover Festival ( Lk

2:41-52).

While there, Jesus foreshadows his future ministry by astounding the teachers in the Temple (Luke 2:47).Even then, he displays a remarkable consciousness of his relationship to God as his Father: Why is it that

you were looking for me? Did you not know that I had to be in My Fathers house? (Luke 2:49).

II. Jesus Baptism by John the Baptist Jesus public ministry begins in association with his cousin John the Baptist.

John was a prophet whose role it was to announce the coming of the Lord, as promised in the Old Testament.

His job was to prepare the way for Christ calling people to repent from their sins and to be baptized.

Baptizing them in the Jordon has huge historical significance for the Jewish people (Josh. 2; 2 Kings 2:7-8).


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5Though John is an important figure, the Gospels go out of their way to explain that Jesus is Greater.

Mark 1:7-9John 1:25-31; 3:30Matt 3:15 Jesus was baptized in order to identify with Johns message, not because of his own sinfulness.

Read Luke 3:21-22.

The baptism help readers understand that Jesus has:

(a) A sense of messianic mission.

you are my beloved Son (b) A particular awareness of his special relationship to God as his Father.

In the Synoptic Gospels, Jesus baptism is followed by his temptation by the devil.

It is as though his call to mission as the divine Son is immediately challenged.

At the very outset he is confronted with the spiritual nature of his ministry.

III. Jesus Ministry in GalileeThe bulk of Jesus ministry takes place in Galilee.

Jesus ministry here was prophetic. He was known for his powerful teaching, in contrast to the scribes.

Mark 1:22And they were amazed at His teaching; for He was teaching them as one having authority, andnot as the scribes.

Jesus was known for his eating and drinking with the people (Matt 11:18-19; Luke 7:33-34).

Jesus message of salvation is punctuated by a ministry of healingspiritual and physical.

Jesus miracles display his power over Satan (e.g. Mark 5:1-20).

IV. Jesus Ministry JudeaThe Gospels show that Jesus engaged in an itinerant ministry, centered on Galilee (the region around the sea

of Galilee).

Jesus extended his ministry to surrounding Judean territories.

Matthew 19:1-2And it came about that when Jesus had finished these words, He departed from Galilee, andcame into the region of Judea beyond the Jordan; 2 and great multitudes followed Him, and He healed them

there.Mark 10:1And rising up, He went from there to the region of Judea, and beyond the Jordan; and crowds

gathered around Him again, and, according to His custom, He once more began to teach them.

A key event took place in this phase of his ministry.

In Caesarea Philippi the Gospels mark a turning-point in Jesus ministry.

Matthew 16:13-20 (par. Mk 8:27-30; Lk 9:18-21) 13 Now when Jesus came into the district of Caesarea Philippi, He began asking His disciples, saying, "Who do people say that the

Son of Man is?" 14 And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the

prophets." 15 He said to them, "But who do you say that I am?" 16 And Simon Peter answered and said, "Thou art the Christ, theSon of the living God." 17 And Jesus answered and said to him, "Blessed are you, Simon Barjona, because flesh and blood did not

reveal [this] to you, but My Father who is in heaven. 18 "And I also say to you that you are Peter, and upon this rock I will build

My church; and the gates of Hades shall not overpower it. 19 "I will give you the keys of the kingdom of heaven; and whatever

you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven." 20 Then He

warned the disciples that they should tell no one that He was the Christ.

Before this point, Jesus focus seems to have been on teaching and healing, but from now on his focus is on a

vocation of suffering.

The Gospels describe him as then setting his face to go to Jerusalem and journeying there with striking

deliberateness.

Read Mark 10:32; Luke 9:51.


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V. Jesus Ministry and Passion in Jerusalem Jesus arrival in Jerusalem is received by his followers with enthusiasm.

A. First Symbolic Action Jesus arrives on a donkey, symbolizing Zions King in Zechariah 9:9who comes into the Holy City on a

donkey: Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king

is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt,

the foal of a donkey.

B. Second Symbolic ActionJesus next significant action is to enter the Temple and to drive out the money-changers and traders who

were doing business there.

Read Mark 11:15-18

C. Third Symbolic ActionJesus third symbolic action is the Passover meal with his disciples.Diverging from standard liturgy, Jesus gave bread and wine to his disciples in remembrance of me.

The meal is followed by Jesus arrest in the Garden.

The Jewish leaders charged him with treason against Rome and got Pilate to agree to have him crucified.

What do these three actions say about who Jesus is?

Jesus is crucified and buried in a tomb, which was found empty three days later.

Jesus appears to his disciples after his resurrection, and finally ascends into heaven.

Three facts in defense of the historicity of the resurrection:1. The resurrection is widely attested, including by Paul who cites it as a received tradition in 1 Cor 15:3-6.

2. Something bigger than an individual hallucination would have been needed to start the explosive Christian

movement.

3. The empty tomb:

a. An invented story would have been open to simple disproof by producing Jesus body (whereasJesus opponents accused the disciples of stealing the body Mt 28:11-15)

b. In a culture where the testimony of women was not highly regarded, it is unlikely that anyone would

have invented a story with women finding the empty tomb, rather than Jesus male disciples.

Sources:

David Wenham and Steve Walton,Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.(Downers Grove: InterVarsity, 2001), 25-44.


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Lecture 2:

The Historical Context of Jesus and the New Testament___________________________

The Old Testament story leaves off with the Jews having returned to the land of Palestine after having been in

captivity.

The Persians were the ones who allowed the Jews to return, and the Jews were still subject to their Persian

masters even though they were back in their homeland (see the books of Ezraand Nehemiah).

So what happened between Malachiand Matthew?

We will trace the history of what happened from the end of the OT the beginning of the NT.

We will trace that history through the following stages:

I. The Greeks

II. The Maccabees vs. the Seleucid Empire

III. The Hasmonean Dynasty

IV. The RomansV. Jesus Context

I. The Greeks Philip, king of Macedonia in northern Greece, formed a united kingdom in Greece.

336 BC His son Alexanderwho had been educated by Aristotle took over and conquered the known world

at that time.

He conquered across the Persian Empire, Egypt in the south, and India in the east.

He did all of this in ten years before he died in 323 BC.

His conquests resulted in the spreading of Greek culture across the ancient world.

Greek became the international language. Koine Greek was the international language in the time of Jesus.This language facilitated the Christian mission to Gentiles across the Roman empire.


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8Alexanders conquests included Palestine. After he died, his empire was divided up four ways. The

Ptolemiesof Egypt first ruled over Palestine, then the Seleucidstook over.

The Ptolemies, like the Persians, had a hands off approach to governing the Jews, allowing them religiousfreedom and considerable autonomy. But this policy began to give way under the Seleucids.

II. The Maccabees versus the Seleucid Empire 175-163 BC the Reign of Antiochus IV (Antiochus Epiphanes)

The name means manifestation and represented a claim to be a divine manifestation.

He was motivated by a desire to Hellenize the world (i.e. spread Greek culture) and by the need to raise funds.This led him into a conflict with the religious life of the Jews.

The most important aspect of this conflict had to do with the appointment of a high priest over the Jews. He

appointed two:

Jason built a gymnasium near the temple in Jerusalem, where Greek games could be held, something very

alien to Jewish culture.Menelaus was not even from the proper priestly family.

This meddling led to a series of events, which eventually led Antiochus to attack Jerusalem, kill many of his

opponents, and loot the temple.

Antiochus prohibited the observance of Jewish law (including the circumcision of baby boys) and herededicated the temple to Zeus, erecting a pagan altar in the Temple which remained in place from 167-164

BC (the desolating sacrilege or the abomination of desolationDaniel 11:31; 1 Macc. 1:54; Mark13:14).

His attempts to Annihilate Judaism failed thanks to heroic resistance of the people led by the Hasmoneans.

Mattathias refused to offer a pagan sacrifice and called the people to flee to the hills (1 Macc 2:27). Acourageous guerilla campaign ensued under the leadership of his sons.

Judas Maccabeus (the hammer)whose name became attached to the whole family, led a series of daring

attacks against the Seleucids. This led to the rededication of the temple to Yahweh in 164 BC.

We cannot overemphasize the importance of these events for the NT. The actions of Antiochus came toepitomize for the Jews the ultimate disaster.

And they continued to be anxious about the possibility of it happening again as they remained under various

pagan rulers.

This fear is reflected in Jesus use of the term desolating sacrilege in Mark 13:14, and in Pauls references

to the man of lawlessness setting himself up in the temple in 2 Thessalonians 2.

The actions of the Maccabees became the epitome of religious strength and courage in the face of pagan

oppression.

III. The Hasmonean Dynasty

Judasand his brothers (Jonathanand Simon) were eventually killed, but a family dynasty had beenestablished nonetheless.

The Hasmoneans continued to rule until 63 BC when Judea became a part of the Roman empire.

Ups and downs:

Simon achieved freedom from Seleucid taxation for Judea

Hyracanus I (son of Simon) conquered Samaria, Idumea, and part of Galilee, forcing the residents to accept

Judaism and circumcision. This conquest included the destruction of the Samaritans temple in 128 BC.


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9 Hasmonean Rulers:

167 BC Mattathias

166 BC Judas (son)

160 BC Jonathan(brother)

143 BC Simon (brother)

134 BC Hyracanus I (son)

104 BC Aristobulus I (son)

103 BC Alexander Janneus (brother)

76 BC Alexandra (wife) The squabbling of her sons led to Pompeys intervention. 67 BC Hyracanus IIand Aristobulus II(sons)

IV. The Romans The Republic of Rome had been growing increasingly powerful in the Mediterranean world for two centuries,

and the first century BC saw its armies conquer under powerful leaders such as Pompey, Julius Caesar,

Anthony, and Octavian (later called Augustus). Rome took over what had been Alexander the Greatsempire.

63 BC Pompey entered Jerusalem, including the Holy of Holies. From this time forward, the Romans were

the power to reckon with in Palestine.

Roman Empire

A. The Herod Family The famous Jewish family to come to prominence under the Romans was that of Antipater, father of Herod

the Great.

37-4 BC Herod the Greats reign.

His was a police state in which many lived in fear. He had members of his own family executed as he becameanxious about his political position (including his father-in-law, three of his own sons, and wife Mariamme).

Matthew 2:2, his reaction to the birth of the king of the Jews, comes as no surprise given what we know ofHerod the Great.

His building projects became famous, and his work on the temple made it almost into a new temple.


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10 The Jews had mixed feeling about Herod. He was a Jew, but he taxed them heavily to pay for his building

projects and his own lavish lifestyle. He also built buildings to the Roman imperial family.

When he died, he left his kingdom to three sons, Archelaus, Herod Antipas, and Philip.

Herod Antipas is the one who ruled in Galilee until AD 39. He upset pious Jewish scruples by divorcing his

wife and marrying Herodias, his sister-in-law. He was denounced by John the Baptist. Herod arrested John

and at the instigation of Herodias and had him executed (Mark 6:14-29; Matthew 14:1-12; Luke 3:18-20).

The Gospels only describe Jesus as meeting Herod Antipas once (Luke 23:6-12). Though Herod had heard

plenty about Jesus (Mark 6:14). But it may be that Jesus just avoided the man who killed his cousin John the

Baptist (Luke 13:31-33).

B. Pontius Pilate AD 26-37 Governorship of Pontius Pilate.

Pilate provoked the Jews on three different occasions:

1. He ordered the Roman troops to carry their military standards into the city. The Jews were infuriated at

they saw as pagan images entering the Holy City. The popular protests eventually forced Pilate to withdraw

the order.

2. Pilate had golden shields inscribed with his name and that of the emperor erected in Herods palace in

Jerusalem.

This time the Jews protested to the emperor himself, who told Pilate to move them to Caesarea.

3. Pilate also caused offense by raiding the temple treasury to help pay for an aqueduct into the city. Thisled to protests and violence.

Pilates dealings with Jesus must be seen in this context. His previous record of poor relations with the Jews

made his position vulnerable in all sorts of ways, and made the Jews resentment against foreign rule grow.

The Gospels refer to an insurrection at the time of Jesus, and to bandits (robbers) being crucified with

Jesus, who could have been nationalist freedom fighters (Luke 23:25).

Pilates failure to manage wisely the religious affairs of his subjects was finally his downfall.

V. Jesus ContextThis brief sketch of the history of this time has brought out several key ingredients which made up Jesus

world:

A. Living under a pagan superpower.From the end of the OT to the time of the NT, the Jews lived under foreign domination (Persians, the Greeks,

the Romans).

In the NT, the Romans dominate the political culture.

Though the Romans did not seek to suppress Judaism, the culture and way of life of the Romans infiltratedPalestine.

Some of the Jews like high-priestly families and tax-collectors had a vested interest in the status quo of

Roman rule.

B. Rich and Poor.People were dispossessed to make room for the friends of the governing class.

The gap between rich and poor was wide. Taxation hit most people very hard, and tax-collectors wereunscrupulous and unpopular.

C. A New Desolating Sacrilege.There was also the fear that one day the desolating sacrilege would return to the Temple.

Things would happen from time to time to enflame this Jewish anxiety.

D. Maintaining the Traditions. In the absence of political freedom, the traditions of Judaism became all the more important as a mark of

Jewish identity.


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11Matthew 15:2 Why do Your disciples transgress the tradition of the elders? For they do not wash their

hands when they eat bread.

Thus, 3 things became very important to the Jews:

1. OT Law

2. the call to be separate from everything unclean (including the unclean foreigner)

3. the temple

E. Longing for Change. The OT prophets spoke of a day coming when Gods judgment would be removed from the people, when they

would be free again, and there would be a new age of prosperity and salvation.

The end of the Babylonian exile represented a partial fulfillment of that promise, but the Jews were looking

for the completion of that hope.

This longing manifested itself in the revolts and false messiahs and uprisings. The Jews were looking for

something better.

F. Religious Confusion and Division. The political situation in Palestine provoked a variety of responses from the Jews.

1. Some supported the status quo.

2. Some advocated violent resistance. 3. Some insisted on religious purity but not violence.

4. Some claimed that the Messiah or a Messiah had come.

So there is a diversity in Judaism, even though for the most part, much of the population was looking forsomething better.

This is the world into which Jesus came.

Sources:


Maps:

www.studylight.org

www.EBibleTeacher.com


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Lecture 3:

The Synoptic Problem and Critical Methods of Interpretation___________________________

There have been three major approaches to analyzing the Synoptic Gospels in the Modern Period:

1. Source Criticism This approach is concerned with identifying the written sources that the Evangelists

used in writing their accounts.

2. Form Criticism This approach focuses on the form of the Gospel material before the Gospels were writtendown (i.e. in the Oral Period).

3. Redaction Criticism This approach focuses on how each Gospel writer selects and arranges stories into asequence and puts his own stamp on them by the way that he retells the story for his readers.

Each is called criticism, which does not mean that scholars are criticizing the Gospel rather it means theyare making careful, thoughtful judgments about matters of history, literary presentation, text and language in

the light of the evidence available . . . Wenham & Walton, p. 58

Part 1: Source Criticism and the Synoptic Problem

I. The Literary Interdependence of the Synoptic Gospels A. Agreement in Wording

a. Too close to be explained by common oral tradition

b. Ex: Mk 3:1-6 introduction of John the Baptist

B. Agreement in Order a. Too close to be explained by common oral tradition

b. At times one Evangelist may omit or insert an account, but the same order is maintained

c. Order based more on topical than chronological (ex. Parables, Mk 4:33-34)

C. Agreement in Parenthetical Material

a, Mk 2:10 - "He said to the paralytic" (Mt 9:6; Lk 5:24) b. Mk 13:14 "Let the reader understand" (Mt 24:15)

D. Luke 1:14 Inasmuch as many have undertaken to compile an account of the things accomplished among us, 2 just as

those who from the beginning were eyewitnesses and servants of the word have handed them down to us, 3 it

seemed fitting for me as well, having investigated everything carefully from the beginning, to write [it] out for

you in consecutive order, most excellent Theophilus; 4 so that you might know the exact truth about thethings you have been taught.

E. Unusual Literary Agreements

Mark 1:3and par. (pericope 13 in synopsis) make hispaths straight agree together against LXX. Is 40:3 (LXX) A voice of one crying in the wilderness, Prepare the way of the Lord, Make the paths of our

Godstraight.

Mark 1:3 A voice of one crying in the wilderness, Prepare the way of the Lord, Make the paths of himstraight (cf. Mt 3:3; Lk 3:4).

You see that there are a great many agreements that suggest a literary relationship between the gospels.

There are also significant differences between the accounts that also require explanation.

This combination of agreements and differences and the need to explain them has set up what has become

known to scholars as the Synoptic Problem.


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13 Numerous solutions have been proposed over the years, but one has become the majority view and another

a significant minority view.

Solutions to the Synoptic Problem

1. Theories of Literary Independence

a.Aramaic Ur-gospel, which was used by each of the Evangelists (G. E Lessing [1778]; J. G. Eichhorn[1794]);

b.Common Oral Traditionused by each (J. G. von Herder [1796]: J. K. L. Gieseler [1818]; B. F.

Westcott [1888]); c.Common Fragmentsormemorabilia(F. Schleiermacher [1821]); and various theories of mutual

interdependence.

2. Theories of Literary Interdependence a.Griesbach Hypothesis([1789]; W. R. Farmer [1964]), in which Matthew was first and was used by

Luke, and Mark used both Matthew and Luke;

b.Two-Source Hypothesis(K. Lachmann [1835]; C. H. Weisse and C. G. Wilke [1838]; H.J. Holtzmann[1863]; B. H. Streeter [1924]), in which Mark (or an Ur-Markus) was first and was used by Matthew and

Luke, who also used another source, now lost, which scholars call Q c.Augustinian Hypothesis- the theory that Matthew was first and was used by Mark, and Luke used both

d.Lukan Priority(R. L. Lindsey [1969]);

Two-Source Hypothesis Today, the majority opinion is the so-called Two-Source hypothesis which depends upon the view that

Mark wrote his Gospel first (Markan priority).

Concept: 2 Source: Mt and Lk used Mk and Q 4 Source: Mt used "M" and Q, Lk used "L" and Q


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Griesbach Hypothesis The most popular alternative view today is the Griesbach Hypothesis.

This is by far the minority opinion by scholars of the New Testament.

Mt wrote first, Lk used Mt, Mk used Mt and Lk.

I hold to the the Two-Source Hypothesis, the theory that believes that Mark was written first.

What is Q? Did Luke Know Matthew? There exists a great similarity in Mt and Lk which is not found in Mk. Where did Mt and/or Lk obtain this

material? (exs. Mt 6:24; 7:7-11; 11:25-27; 23:37-39) 235 verses

a. There are 661 verses in Mk 601 are in Mt and Lk (1) 97% of Mk is paralleled in Mt, 88% of Mk is paralleled in Lk

(2) 3 of Mk's 88 stories are missing in Mt

b. Q ends at the Passion Narrative

No Q?

A document that omits birth and passion narratives?

Mk and sermons in Acts have no birth accounts

Gospel of Thomas (114 sayings)

Why is source-criticism valuable? Wenham gives at least two reasons:

1. Recognizing the similarities and differences b/t the Synoptics clarifies the expectations we can bring to

reading them.

A comparison shows that the evangelists were not looking for word-for-word reproduction of their sources.

A comparison shows that the evangelists were not trying to give a detailed chronology of events, though

the material fits a broad chronological framework.

2. When we recognize the literary relationships of the Gospels, we can observe the unique emphases of each

evangelists use of the material.

Depending on which solution we embrace, we can observe how Matthew used his Markan source (or viceversa).

This allows us to see the particular perspectives of the different writers.


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Part 2: Form Criticism

I. The Rise and Presuppositions of Form Criticism (Stein, 173) A. The History of Form Criticism

1. The Synoptic problem was solved (Markan priority) = Source Criticism

2. Post WWI, scholars began to ask, "What were the gospels like before they were written down?"

3. Old Testament Form Criticism: Hermann Gunkel(JEDP)

4. Important works

a. Karl Ludwig Schmidt,Der Rahmen der Geschichte Jesu(The Framework of the Story of Jesus)

(1) 1919 - New epoch in the study of the Gospels (2) Gospels consist of short episodes of Jesus Himself (3) Mark provided the details and the orders (probably accurate)

(4) Do not usually include details of time and place (5) Bridge passages make up the links between the main sections (6) Passion narratives are basically complete

b. Martin Dibelius,Die Formgeschichte des Evangeliums (Form Criticism of the Gospels)

c. Rudolf Bultmann,Die Geschichte der Synoptic Tradition(History of the Synoptic Tradition)

B. The Task of Form Criticism 1. The description: The Synoptics are a mosaic of pictures (or string of pearls) of Jesus that can yield

historically accurate information if studied correctly. We must shatter the framework of the mosaic andstudy the individual pieces. Get rid of the tissue (glue) that holds the pericopes together

2. The goal of Form Criticism a. To classify the gospel traditions according to their form. Many, however, go beyond this useful

but elementary procedure in order:

b. To establish the history of the gospel traditions (Traditionsgeschichte)

c. To delimit what is traditional from that which is the unique contribution of an Evangelist

(Redactionsgeschichte)

d. To study what the Gospels tell us about the "situation in life" of the early church (i.e., the second

Sitz im Leben)

e. To make historical judgments concerning the subject matter of the materials (i.e., to make

decisions concerning the life of Christ)

3. The Stepsa. Isolate: all pericopes (various literary units) from their context in the Gospels.

The framework of chronological, geographical, and topographical data is the work of theEvangelists, and consist of artificial transitional links, not historical facts

b. Classify: and categorize the pericopes according to their literary form: parable, miracle,

pronouncement, etc.

Throw them into various literary "bins." Reduce (edit) them to their original form as you classify

them

c. Reconstruct: the history of the early church (by external or historical criticism), and determine

just where each of the pericopes fits into that history, according to the Sitz im Leben of that time.Eliminate pericopes that reflect situations that arose in the church after Jesus' death. There are 3

stages (1) Jesus' own ministry (2) the primitive, Palestinian church, (3) the Hellenistic church.

C. The Presuppositions of Form Criticism

1. Before the Gospels were written there was a period of oral tradition. 2. During the oral period, the narratives and sayings were circulated as independent units (except forthe passion narrative).


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16 3. Materials can be classified by form (or content).

4. The practical interests of the Christian community gave rise to and preserved these forms. 5. The material of the tradition has no biographical or chronological or geographical value.

6. The original form may be recovered, and its history traced.

7. No significant influence was exerted upon the process of oral transmission by those who were

eyewitnesses.

8. The evangelists played no significant role in their recording of the gospel traditions.

III. The Value of Form Criticism (Stein, 223) A. The Gospels Are Not Chronological Biographies The Gospels reflect a topical arrangement.

B. Much of the Gospel Material Originally Circulated as Independent Units Hermeneutical insight that context may not be so important.

C. The Gospel Material Was Preserved for Its Religious Value

The Gospels were written to make saints, not historians.

D. The Evangelists Editorial Work Is Seen More Clearly The ability to see the Evangelists editorial work is an aid to redaction criticism.

E. JesusIpsissima Verba Form criticism helps get at Jesus actual words.

F. Interpretative Insights from Form Criticism Helps interpret various forms by specific classification (poetry, proverb)

G. Homiletical and Didactic Insights from Form Criticism H. Light on the Early Church Form Criticism throws light on the history of the early church.

Part 3: Redaction Criticism

I. The Rise of Redaction Criticism (Stein, 237) A. Differences with other criticisms

1. Form criticism: seeks the original or authentic tradition behind the final form found the Gospels but

tends to assume that the Evangelists were mere scissors-and-paste editors who artificially strung together

the traditions they inherited 2. Tradition criticism: a stepchild of form criticism, which tries to reconstruct the history ordevelopment of the Gospel traditions from the earliest to the final form in the Gospels but often ignores

the contribution of the Evangelists 3. Literary criticism: Bypasses the historical dimension and studies only the final form of the text,assuming that the value of the Gospels is to be found apart from considerations of originating event or

author (post Redaction criticism)

B. The Purpose

1. Focuses on the unique theological interest of the Evangelist

2. Looking at each gospel as a unified whole, as a finished product, we can use the results of

source and form criticism to determine how each Evangelist made use of the tradition in order to presentthe theological message that he wanted to convey

C. The History 1. 1950's shift from focusing on the oral period to the unique theological interest of the Evangelist

2. Key Works

a. William Wrede'sMessianic Secret(1901). Although Wrede stated that Mark had an axe togrind, Redaction criticism didn't really begin until the 50's


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17 b. Gnther Bornkamm, "The Stilling of the Storm in Matthew." Matthew reinterpreted this

story into a paradigm for discipleship

c. HansConzelmann,Die Mitte der Zeit(1953) The Theology of Saint Luke

(1) Luke superimposed a "salvation history" scheme over the gospel materials

(2) 3 Periods: Israel, Jesus (the "middle"), the church

(3) The parousia is no longer the focus

d. Willi Marxen,Der Evangelist Markus(1959)

(1) First to use the termRedactionsgeschichte

(2) Showed the reality and importance of the third Sitz im Leben (3) Mark wrote his Gospel as a sermon to warn the church in Judea to flee to Galilee and

there await the imminent parousia

3. Sitz im Lebenof the Gospel Materials

a. 1st The actions and teachings of the historical Jesus

b. 2nd Oral period

c. 3rd Theological emphasis of the Evangelist

4. Build on the results of source criticism (Markan priority) and form criticism (material of theEvangelist)

D. The Process of the Evangelist 1. Choose: what to include or omit from his sources

2. Arrange: the materials in a certain order 3. Modify: in some way the stories and saying available in tradition

4. Create: new material not found in any of the writer's sources

E. The Practice of Redaction Criticism 1. Mt and Lk: Assuming 2-source (or 4-source), compare Mt and Lk to Mk

2. Mark: Analyze editorial work (Seams, Insertions, Summaries, Modifications, Selection of

material, Omission of material, arrangement of material, Introductions, Conclusions, Vocabulary,Christological titles)

F. Differences with Form Criticism 1. The Evangelists are creative literary figures (not passive scissors and paste editors)

2. The Evangelists focus on the total unit (not the smallest units)

3. Concerned with the "3rd situation in life," the Sitz im Lebenof the Evangelists. The question isnot what really what happened, but how did the evangelist describe what happened

II. The Value of Redaction Criticism (Stein, 273) A. The Evangelists as Interpreters of Tradition The Evangelists were interpreters of Tradition

B. The Gospels as Wholes It focuses on the wholeness of the Gospels

C. The Meaning of the Gospels It focuses on the meaning of the text (form criticism was concerned with subject matter)

D. The Entire History of the Gospel Traditions

E. The Quest of the Historical Jesus It helps determine the authenticity of a tradition

F. Hermeneutical Insights

Sources:

Robert H. Stein, Studying the Synoptic Gospels: Origin and Interpretation, 2nd ed. (Grand Rapids: Baker

Academic, 2001).



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Lecture 4: The Gospel of Mark___________________________

There are seven items we will take up in our introduction to the Gospel of Mark:

I. Features

II. Authorship

III. Date

IV. Place of Origin

V. Order of Gospel

VI. Messianic Secret

VII. Misunderstanding Motif

I. Features of the Gospel of MarkA. Action: Teaching of Jesus not detailed but usually occurs by observing narrative.

Exceptions: Parables (Mark 4); eschatological discourse (Mark 13)

B. A frank gospel

Disciples' faults displayed

Human reactions of Jesus: 1:41 compassion for leper; 3:5 grieved at hardness of heart; 8:12 sighed in

his spirit; 8:33 turned and saw disciples (cf. 10:14,16,21).

Jesus relatives think he is insane (3:21), not able to do "any" miracle (6:5).

C. Gospel for Gentiles

Matt . . . "flight not in winter or Sabbath"/Mk excludes Sabbath 13:18

Saying re: mission to Israel excised (7:24ff)

Abiding validity of law not emphasized as in Matt, explicit statement (7:19) that all foods are clean

lacking in Matt 15

Palestinian customs explained: 7:3-4 customs of the Pharisees

Aramaic translated--Talitha cumi, Little girl arise (5:41); Corban--given to God 7:11);Ephphatha =Be opened (7:34); Golgotha= place of the skull (15:22);Abba= Father 14:36)

Presence of Latinisms: legion5:9,15; denarion6:37; kentyrion 15:39; see Kmmel p. 97 for others. Mk 10:12 Possibility of wife divorcing husband only in Roman culture, not in Jewish culture. But

see example of Herodias.

II. Authorship A. Tradition unanimously links Mark with Peter, and says the former was the author.

Peter himself names Mark as being with him:

1 Peter 5:13She who is in Babylon, chosen together with you, sends you greetings, and so does myson, Mark.

Papias: (A.D. 100-130) And the Presbyter used to say this, Mark became Peters interpreter and wroteaccurately all that he remembered, not, indeed, in order, of the things said or done by the Lord. For he had not

heard the Lord, nor had he followed Peter, who used to give teaching as necessity demanded but not making,

as it were, an arrangement of the Lords oracles, so that Mark did nothing wrong in thus writing down singlepoints as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard

and to make no false statements in them (Eusebius,Eccl. Hist.III.xxxix.15 [Loeb, p. 297] )

This tradition from Papias makes at least three important claims about the second gospel:

1. Mark wrote the gospel that, in Eusebiuss day, was indentified with this name.

2. Mark was not an eyewitness but obtained information from Peter.


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19 3. Marks gospel lacks order, reflecting the occasional nature of Peters preaching.

The claims are weighty in light of the fact that the presbyter that Papias quotes is probably the apostle John.

Also, later traditions confirm this early one from Papias.

Anti-Marcionite Prologue: (A.D. 150-180), "Mark related, who was called 'Stumpfinger' because for the sizeof the rest of his body he had fingers that were too short. He was the interpreter of Peter. After Peter's death

the same man wrote this gospel in the regions of Italy."

Justin Martyr (ca A.D. 150Dialogue with Trypho106) quotes Mk 3:17 and refers to Peter's memoirs. Irenaeus (ca. A.D. 170Against Heresiesiii.1.2), "And after the death of these Mark, the disciple and

interpreter of Peter, also transmitted to us in writing the things preached by Peter."

Clement of Alexandria (ca. A.D. 180Eusebius, Eccl. Hist.VI.xiv. 6-7), "When Peter had publicly preached

the word at Rome, and by the Spirit had proclaimed the Gospel, that those present, who were many, exhorted

Mark, as one who had followed him for a long time and remembered what had been spoken, to make a recordof what was said; and that he did this, and distributed the Gospel among those that asked him. And that when

the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward."

Origen (ca. A.D. 200Eusebius,Eccl. Hist.VI.xxv.5), "Secondly, that according to Mark, who wrote it inaccordance with Peter's instructions, who also Peter acknowledged as his son in the catholic epistle, speaking

in these terms: 'She that is in Babylon, elect together with you, saluteth you; and so doth Mark my son.'"

Eusebius (ca. A.D. 325Eccl. Hist. II.xvi-xvii,"They say that this Mark was the first to be sent to preach in

Egypt the Gospel which he had also put into writing, and was the first to establish churches in Alexandria

itself. The number of men and women who were there converted at the first attempt was so great, and theirasceticism was so extraordinary philosophic, that Philo thought right to describe their conduct and assemblies

and meals and all the rest of their manner of life. Tradition says that he came to Rome in the time of Claudius

to speak to Peter, who was at that time preaching to those there."

Tertullian (ca. A.D. 200Against Marcion4.5), "That gospel which Mark edited may be affirmed to be ofPeter, whose interpreter Mark was."

Jerome (ca. A.D. 400Commentary on Matthew), "Mark, the interpreter of the apostle Peter, and the firstbishop of the church of Alexandria, who himself had not seen the Lord, the very Saviour, is the second who

published a gospel; but he narrated those things he had heard his master preaching more in accordance with

the trustworthiness of the things performed than in order."

Superscription:

According to Mark It is widely believed that the superscriptions on the four Gospels are additions that were added later (and are

thus unreliable).

But Martin Hengel has recently argued that Ireneaus testimony leads us to believe that the superscriptions

give us a reliable indication of authorship.

The names of the evangelists cannot be separated from the Gospels (Hengel, The Four Gospels and the OneGospel of Jesus Christ, p. 38).

Hengel goes on to contend that Irenaeus words reveal the contents of the Roman community archive of

apostolic writings that were regularly read in public worship (pp. 36-38). There in Rome where, after the

destruction of Jerusalem in AD 70, all the threads of the communities in the empire came together, in the firstdecades of the second century they must already have had the four Gospels (p. 36). This fact is confirmed by

another Roman churchman, the apologist Justin, who considers this Gospel collection to be a normative


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20testimony from Christs messengers (pp. 37-38).

As a reflection of the Roman community archive, Irenaeus testimony shows some kind of historicalremembrance about the making of the Gospels (p. 39). Namely, It shows that the names of the evangelists

cannot be separated from the Gospels (p. 38) and that Irenaeus order is oriented on the chronological order

of their composition (p. 41). In other words, Irenaeus remarks simply reflect how the community in Romeunderstood the development of the items in its own apostolic archive.

Because this Gospel collection in Rome is presupposed by Irenaeus, it follows that the collection must havebeen in existence before he penned the above remarks (p. 48). Hengel goes on to argue that thesuperscriptions were not added to the Gospels secondarily, at a later time, long after their composition, but

were a part of the Gospels as originally circulated (p. 50). This observation leads Hengel to conclude that,

The Gospels did not first circulate anonymously and their collection is not the result of an official decision in

the church (p. 53).

B. Objections to Tradition

1. Non-Palestinian character of Gospel shows it cannot be John Mark

Dalmanutha unknown (8:10), but this does not prove its non-existence.

Gerasenes did not extend to the Sea of Galilee (5:1), but Mk's vague description cannot be used to prove

inaccuracy. Bethsaida called a village (8:26) when it was really a city. Sherwin-White says "village" is technically

more accurate. And in any case is this really a problem? Confusion re: Herodian family, but Markan inaccuracy here is hard to prove, for Josephus shows howcomplex the Herodian line is (see Lane).

2. Mark is not John Mark, but w/o further explanation this is improbable since JM is most famous Mark inNT.

3. Form Criticism shows gospel was formed in community and not from Peter, and 1 Pet 5:13 is not

convincing for 1 Peter is not Petrine. But a community origin is unlikely, and why was the gospelassociated with Mark (not a very likely person to attribute a gospel to). And objections to Petrine

authorship fail to convince.

Conclusion concerning authorship:

The tradition of Markan authorship should be accepted.

III. Date of the Gospel of Mark Date Earliest: 45 A.D. -- J. A. T. Robinson

Some as late as 90

Most date it before 70 A.D. and in 60s

A decision between a date in the 50s and one in the 60s is impossible to make. We must be content with

dating Mark sometime in the late 50s or the 60s (Carson & Moo, 182).

IV. Place of Origin of the Gospel of MarkPlace of OriginA. SyriaFuller

B. GalileeMarxsen

Tradition:

C. Rome

Papias said Mk was Peter's interpreter and the latter died in Rome according to tradition.


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21 Anti-Marcionite prologue says after Peter's death Mark wrote in Italy.

Irenaeus says (Aga. Her. 3:1-2) that Mark wrote in Rome after death of Peter and Paul; Clement of Alexandria

in Rome while Peter was still preaching.

Reference to Mark in 1 Pet 5:13 shows Mark's connection with Rome if Babylon = Rome.

Earliest testimony for Gospel comes from 1 Clement and Shepherd of Hermas who are both associated withRome.

If written in Rome, then usually agreed to be written to Roman community.

If not Roman then very uncertain.

V. Order of the Gospel of MarkOrder of GospelA. Not biographical

B. Some form critics say no structure is evident, merely a collection of traditions.

C. Dodd says order in Mk is essentially (not wholly) chronological. An accurate outline of major events inthe life of Jesus.

Outline found in Acts 10:37-41. Baptism of John and Jesus; Began in Galilee; Works of Power; Death

and Resurrection in Jerusalem.

Acts 10 good news (v. 36)

God anointed Jesus of Nazareth with the Holy Spirit (v. 38)

beginning in Galillee (v. 37)

He went around doing good and healing all who were under the power of the devil (v. 38)

We are witnesses of everything he did . . . in Jerusalem (v. 39) They killed him by hanging him on a cross (v. 39) God raised him from the dead on the third day (v. 40)

Mark the beginning of the good news (1:1) the coming of the Spirit on Jesus (1:10)

the Galilean ministry (1:16-8:26) Jesus ministry focuses on healings and exocisms

the ministry in Jerusalem (chs. 11-14)

focus on the death of Christ (ch. 15)

He has risen! He is not here (16:6)

D. Nineham objects to Dodd's view.

Framework is too brief to be helpful

Sayings of Jesus on passion were probably collected topically

Church was not interested in such an outline

Units of tradition do not contain hints of location Units may be put in a certain place because there was nowhere else to put them.

E. Guthrie thinks many of Nineham's arguments are valid, but if the Passion narrative was preserved in abasic historical sequence, the same principle is probable for other portions as well. A rough chronological

order.

Remember Papias himself says that Mark was not written in strict chronological order. This does not deny

a basic order.

It is hard to believe early Christians were uninterested in any narrative order in Jesus life.

Marks outline more carefully crafted than Nineham suggests.


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22

Carrington: Lectionary hypothesis. Festivals of Jewish calendar followed. Very improbable see Davies and

Morris.

VI. Messianic Secret in the Gospel of Mark Messianic Secret (Dunn--Tyndale Bulletin1970; Aune--Novum Testamentum1964)

Jesus silences Messianic confession of demons: 1:23-25, 34; 3:11f.

Silence after healing: Leper, 1:43-45; Jairus, 5:43; Dumb and Deaf Man, 7:36; 2nd Touch 8:26 Silence after Peter's confession (8:30) and transfiguration (9:9)

Wrede--Jesus never claimed to be the Messiah, therefore Mark's theory of the Messianic secret explains whyJesus never publicly claimed Messiahship. The church, however, wanted to say Jesus was Messiah, and thus

came up with the notion that Jesus silenced all those who identified him as such (note: Mark derived this

notion from pre-Markan tradition).

Problem: The only person who confesses Jesus as the Son of David (10:46-52) is not silenced by Jesus. Thisis particularly significant because the crowd tried to silence Bartimaeus. Note also place in gospel where

confession is accepted.

If Mark's secret was an attempt to explain why Jesus never publicly proclaimed Messiahship it is ineffectivebecause the text shows this command was not kept, for those who were healed spread the message.

Then why did Jesus enjoin silence? Not because his Messiahship was secret, but because it wasmisunderstood.

Explains Jesus use of Son of Man instead of Son of David.

Explains rebuke of Peter in 8:31ff Explains nature of entry into Jerusalem (humble) Explains Jesus ambiguous and qualified acceptance of title at trial (14:62)

Misunderstanding Motif Misunderstood by his family: 3:21 beside himself; 3:31-35 mother and brothers probably wanting to remove

him. Misunderstood by Religious Leaders 3:22 Beelzebul

Misunderstood by Disciples 6:52; 8:17-18; Peter's confession; Transfiguration 9:9-10; Passion 9:32

The point: Jesus cannot be understood before the cross and resurrection 9:9

Mark has been called a Passion Story with a long introduction (Passion in 3:6; 6:14ff foreshadowed)

Son of God: 1:1; Baptism 1:11; Centurion understands Jesus on cross 15:39

Disciples and others misunderstand Jesus because they have a false conception of a glorious, reigningMessiah--false view of kingdom

Passion predictions accompanied by teaching on the nature of discipleship

8:31-33 passion/8:34-9:1 Call to take up cross and follow Jesus 9:31 passion/9:33ff Argument on greatness

10:32-34 passion/10:35-45 James and John at right hand/Son of Man came to minister (10:45)

Sources:

D. A. Carson and Douglas J. Moo,An Introduction to the New Testament, 2nd ed.(Grand Rapids: Zondervan, 2005), 169-97.

Martin Hengel, The Four Gospels and the One Gospel of Jesus Christ, trans. John Bowden (Harrisburg, PA: Trinity Press

International, 2000).

Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.

David Wenham and Steve Walton,Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1. (Downers Grove:

InterVarsity, 2001), 25-44.


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Lecture 5: The Gospel of Mark___________________________

Outline of Marks Gospel1

I. Prologue: Prelude to Messiah (1:1-13)1:1 The Heading

1:2-13 Ministry of John the Baptist

II. Ministry in Galilee: Recognizing the Messiah (1:14-8:21)1:14-15 Jesus Kingdom Message

1:16-20 Calling First Disciples

1:21-39 Preaching and Healing1:40-3:6 Controversial Aspects of Jesus Ministry

3:7-12 Wide Recognition of Jesus Authority to Heal

3:13-35 Varying Responses to Jesus: Supporters and Opponents

4:1-34 Explanatory Discourse: The Paradox of the Kingdom of God

4:35-5:43 Further Revelations of Jesus Unique Authority

6:1-6 Not Everyone Is Impressed by Jesus6:7-30 Jesus Mission Extended through the Disciples

6:31-56 Sequence of Miracles around the lake: Who is Jesus?

7:1-23 A Foretaste of Confrontation in Jerusalem: The Issue of Purity

7:24-8:10 The Mission Extended to Neighboring Peoples8:11-21 Summary So Far: Both Opponents and Supporters Still Have a Lot to Learn

III. Ministry on the Way to Jerusalem: Recognizing that the Messiah Must Die (8:22-10:52)8:22-26 1st Healing of a Blind Man: A Description of Disciples Faith

8:27-9:13 Learning to Recognize Jesus

9:14-29 Success and Failure in Exorcism

9:30-50 More Lessons about the Way of the Cross10:1-31 The Revolutionary Values of the Kingdom of God

10:32-45 Following Jesus in the Way of the Cross10:45-52 2nd Healing of a Blind Man: A Description of Disciples Faith

IV. Ministry in Jerusalem: The Passion of the Messiah (11:1-16:8)11:1-26 Throwing Down the Gauntlet11:27-13:2 Confrontation with the Jerusalem Establishment

13:3-35 Explanatory Discourse: The End of the Old Order

14:1-11 Setting the Scene for the Passion14:12-42 Last Hours with the Disciples

14:43-15:15 The Arrest and Trials of Jesus15:16-47 The Crucifixion, Death, and Burial of Jesus16:1-8 The Empty Tomb

1This outline is an adaptation of R. T. Frances outline (The Gospel of Mark: A Commentary on the Greek Text, NIGTC [Grand

Rapids, MI/Cambridge, U.K.: Eerdmans, 2002], 13-14; cf. David E. Garlington,Mark, NIVAC [Grand Rapids: Zondervan, 1996], 32-

36).


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I. Prologue: Prelude to Messiah (1:1-13) 1:1 The Heading

Son of God? Some have questioned whether it is historically plausible for someone in Jesus day to ascribe to him the title

Son of God.

R. T. France:It has sometimes been suggested that no Jewish High Priest in the early first century would

have thought of coupling the two titles and (). It is now clear however,

from a few references at Qumran that the thought of the Messiah as Son of God was not foreign to theJudaism of this period, though not in the metaphysical sense of later Christian theology (609).

That is why in 14:61, many commentators regard the reference to sonship as a Markan addition and not ashistorical. Yet certain Qumran texts really do reflect the idea that 2 Samuel 7:14and Psalm 2:7are messianic

references.

2 Samuel 7:14I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct

him with the rod of men and the strokes of the sons of me.

Psalm 2:7I will surely tell of the decree of the Lord: He said to Me, 'Thou art My Son, Today I have begotten

Thee.

1:1 The Heading 4Q174 (Florilegium)And Yahweh declares to you that he will build you a house. I will raise up your seed

after you and establish the throne of his kingdom forever. I will be a father to him and he will be a son to me

[2 Sam 7:12-14]. This refers to the branch of David who will arise with the Interpreter of the law who willrise up in Zion in the last days, as it is written: I will raise up the hut of David which has fallen [Amos 9:11]

which he will raise up to save Israel (Martnez and Tichelaar, p. 353).

Commenting on Daniel . . . 4Q246 (ps. Dan.) 2:1He will be called son of God, and they will call him son of the Most High. Like the

sparks that you saw, so will their kingdom be (Martnez and Tichelaar, p. 495).

But does Mark use the phrase Son of God as something that is synonymous with Christ or Messiah?

R. T. Francesays, In an editorial heading the phrase must reflect the more developed understanding ofJesus divine sonship which was current in Marks church. In this fuller sense it will form the central term of

Marks Christology, twice declared by the voice of God himself (1:11; 9:7), acknowledged by the spiritual

insight of demons (3:11; 5:7; cf. 1:24), coming to at least guarded expression in Jesus own words about hisrole and status (12:6-8; 13:32; cf. 12:35-37?) before being made the basis of his climactic declaration before

the supreme court of Israel (14:61-62), and finally coming into focus in the striking paradox of the centurions

confession (15:39) (p. 50).

David Garlington: For Mark, being the Christ and the Son of God is one and the same thing (Mark, NIVAC

[Grand Rapids: Zondervan, 1996], 23).


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II. Ministry in Galilee: Recognizing the Messiah (1:14-8:21) 1:14-15 Jesus Kingdom Message

Modern scholarship is quite unanimous in the opinion that the Kingdom of God was the central message of

Jesus. George Eldon Ladd,A Theology of the New Testament, p. 54

Notice how each of the synoptic Gospels begin with a statement about the centrality of the Kingdom

Mark 1:15 Marks introduction to Jesus mission

Matthew 4:23 Summary of Jesus Ministry Luke 4:21 Jesus quotes prophecy from Isaiah about the coming of the Kingdom, and this verse is Jesus

affirmation.

All of this points to the fact that the Kingdom was central to Jesus teaching.

But what does the phrase Kingdom of God refer to?

Does Kingdom refer to a reignor a realm?

Realm = Territory

Reign = Sovereign Rule

Is the Kingdompresentorfuturewith respect to Jesus ministry?

There is evidence in the Old Testament that the word for Kingdom() refers to Gods sovereign ruleover everything (HALOT, 1:592-93).

Psalm 45:6

Psalm 103:19

Psalm 145:11-13

In these texts, the Hebrew word has the abstract dynamic idea of reign, rule,or dominion.

The meaning reign or rule seems obvious in the New Testament also.

The standard lexicon on the Greek of the New Testament defines Kingdom of God asthe royal reign of God (BDAG, p. 168).

Yet when you read the Gospels, it is clear that Jesus has conflict with people over the manner of the

kingdoms coming. (1) Conflict with Religious EstablishmentThe first is the widening gap between Jesus and the religious teachers of his day, and especially the Pharisees.

(2) Conflict with Expectations concerning Messiah

The second is the difficulty he has in persuading his own followers to forsake certain stereotypes andmisconceptions of the kingdom of God.

The rebuke given by the risen Christ to the two disciples on the road to Emmaus (Luke 24:2527) suggests

that the information they needed was available in the OT but that even his devoted followers had to a degree

misunderstood the kingdom: the Messiah had to become a suffering servant before being glorified as king.

As Luke continues the narrative in Acts 1it appears that the disciples are ready to acknowledge their mistakesince they are now confronted by thefact of the resurrection.

But their perceptions of the kingdom do not seem to have changed much: they ask, Lord, is this the timewhen you will restore the kingdom to Israel? (Acts 1:6, NRSV).

The answer points them to the manner of the kingdoms coming; it is through the Spirit-empowered witness to

Christ in all the world (Acts 1:7-8).

So we come back to our original questions:

Does Kingdom refer to a reignor a realm?

Realm = Territory

Reign = Sovereign Rule

Is the Kingdompresentorfuturewith respect to Jesus ministry?


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Jesus Kingdom as Reign Because the teaching of Jesus about the kingdom virtually ignores the expectations of a renewed Jewish

political realm in which Gods anointed is king, some commentators have proposed that Jesus taught a purely

dynamic, spiritual kingdom.

This is seen in ethical terms: the will of God is to be done on earth as it is in heaven.

Almost all the kingdom sayings in the Gospels can be interpreted in this way. Even the many statements

qualifying entry into the kingdom do not require us to adopt a spatial interpretation. The kingdom has not onlycome near; it is currently among Christs people, the kingdom of God is in your midst ( Luke 17:21).

The Kingdom as reign is born out in numerous passages.

Matthew 6:33

Matthew 12:28 / Luke 11:20

Luke 16:16

Luke 10:9-11

Luke 17:20-21

John 3:3-5

Jesus Kingdom as Realm

There are, however, some references which are not so easily internalized and spiritualized. Many will come from east and west to eat with the patriarchs in the kingdom (Matt. 8:11), while others will

be thrown out into darkness (Matt. 8:12).

There will be a time when evildoers will be collected and excluded from the kingdom ( Matt. 13:41).

The Son of Man will be seen coming in his kingdom (Matt. 16:28).

Jesus speaks of a day when he will eat and drink with his people in the kingdom (Matt. 26:29; Luke 22:16,

18, 30).

Present or Future Closely connected with the question of the nature of the kingdom is that of the timing of its coming.

It has long been recognized that the kingdom sayings imply both a present and a future perspective.

At least three variations on these two major themes ofpresentandfuturekingdom have been suggested.

1. Realized Eschatology Some have tried to deal with this apparent contradiction by proposing that Jesus taught that the kingdom is

fully present.

This realized eschatology' was suggested by C. H. Dodd (1935), who took Mark 1:15to mean that thekingdom of God has come.

Kingdom of God has come near: Mk 1:15= kingdom of God has come. But the verb engizseems to mean

"be near" in Phil 4:5; Mk 13:29; 14:42; Rev 22:10.

The kingdom did arrive in ministry of Jesus. Dodd acknowledges, but does not emphasize sufficiently, in his

last book, the futurity of the kingdom.

2. Consistent Eschatology (Futurist Eschatology) In contrast to realized eschatology is the view (sometimes termed consistent eschatology) that Jesus believed

the kingdom to be wholly future.

Albert Schweitzer (1906), following Johannes Weiss (1892), stressed the influence of apocalyptic on the

futurist eschatological views of Jesus.

Jesus ethical teachings constitute an interim ethic until the imminent kingdom arrives. Jesus went toJerusalem to compel the Kingdom of God. He dies a disappointed man, because the expected kingdom does

not come.


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27 This view, with variation, is held by modern scholars such as E. P. Sanders(at left) and P. M. Casey.

There are texts that seem to support the idea that the kingdom is future, after Jesus ministry.

Matthew 6:10 / Luke 11:2

Mark 9:1

Luke 13:29 / Matthew 8:11

Entering the Kingdom is a future event.

Mark 9:47; 10:15, 23; Matthew 7:21

3. Inaugurated Eschatology (Already and Not Yet)

Some theologians, for example A. A. Hoekema(The Bible and the Future, pp. 1-75), have suggested that

inaugurated eschatology is a better term in that it allows for both a present and a future dimension to

eschatological fulfillment.

This position is the most consistent with the NT evidence, and will be considered below in more detail.

Some notable New Testament scholars hold to this view:

Jeremias, Kmmel, Ladd, and GoppeltThis is the dominant view held among scholars (already, not yet).

Werner Kmmel: The kingdom is present only in Jesus' ministry, but not disciples.

Joachim Jeremias: eschatology in the process of realization

Ladd"the Kingdom of God is the redemptive reign of God dynamically active to establish his rule among

men, and that this Kingdom, which will appear as an apocalyptic act at the end of the age, has already come

into human history in the person and mission of Jesus to overcome evil, to deliver men from its power, andto bring them into the blessings of God's reign" (p. 91).

Reign or Realm?

It refers to Gods reign.

But its important to note that, The Kingdom of God stands as a comprehensive term for all that themessianic salvation included. Ladd, p. 70

Present or Future?

Both (Already, not Yet)

The Kingdom is present in Jesus ministry, but its full manifestation is yet to come.

Sources:

Walter Bauer,A Greek-English Lexicon of the New Testament and Other Early Christian Literature.3rd ed., rev. and ed. Frederick

William Danker, William F. Arndt, F. Wilbur Gingrich (Chicago: University of Chicago Press, 2000).

R. T. France, The Gospel of Mark: A Commentary on the Greek Text, NIGTC (Grand Rapids, MI/Cambridge, U.K.: Eerdmans,

2002).

David E. Garlington,Mark, NIVAC (Grand Rapids: Zondervan, 1996).

Graeme L. Goldsworthy, Kingdom of God, inNew Dictionary of Biblical Theology, ed. T. Desmond Alexander, Brian S. Rosner,D. A. Carson, Graeme Goldsworthy, Steve Carter (Downers Grove, IL: InterVarsity, 2000), 615-620.

Ludwig Koehler and Walter Baumgartner, , in The Hebrew and Aramaic Lexicon of the Old Testament, vol. 1 (Leiden:Brill, 2001), 592-93.

George Eldon Ladd,A Theology of the New Testament, revised edition, edited by Donald A. Hagner (Grand Rapids: Eerdmans,

1993).

Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary.

David Wenham and Steve Walton,Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1. (Downers Grove:

InterVarsity, 2001), 25-44.


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Lecture 6: The Gospel of Matthew______________________________________________________

The Gospel of Matthew I. Authorship

II. Origin and Destination

III. Date

IV. PurposeV. Structure

VI. Distinctives

VII. Themes

I. Authorship Nowhere is the gospel explicitly identified as written by Matthew, but we have strong church tradition saying

that it is.

By A.D. 125 circulating with superscription

Papias: (A.D. 100-130) Matthew collected the oracles [] in the Hebrew language, and eachinterpreted them as best he could (Eusebius,Eccl. Hist.III.xxxix.16 [Loeb, p. 297]).

Irenaeus: (Against Heresies, 3.1.1), Matthew also issued a written Gospel among the Hebrews in their owndialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church (quoted in

Eusebius,Ecclesiastical History, 5.8.2).

Origen (Eusebius,Eccl. Hist.VI.xxv.4), "that first [of the Gospels] was written that according to Matthew,who was once a tax-collector, but afterwards an apostle of Jesus Christ, who published it for those who from

Judaism came to believe, composed as it was in the Hebrew language."

Eusebius (Eccl. Hist.III.xxiv.5), "Matthew had first preached to Hebrews, and when he was on the point of

going to others he transmitted in writing his native language the Gospel according to himself . . . "

Augustine, (On the Agreement of the Evangelists, I.ii. 4), "Of these four, it is true, only Matthew is reckoned

to have written in the Hebrew language; the others in Greek."

What are the Logia of Papias quotation?

1. Aramaic gospel translated into Greek, but Matthew shows no sign of being a translation. Some claim that itwas translated from Hebrew.

2. Logia refers to "Q" (sayings of Jesus, not whole gospel)

No evidence for this document in Papias' time.

Why did the source vanish? Especially if apostolic?

Did it ever exist as a document?

3. Logia refers to an early edition or draft of Matthew (proto-Matthew)

4. Logia refers to the apocryphal Gospel of the Hebrews

5. Logia refers to a collection of OT testimonia

No evidence of its existence either

How was Matthew's name transferred from this document to entire gospel?6. Logia refers to our gospel of Matthew

Fits with ancient superscription

Fits with reference to Mk's gospel for Papias also calls itLogiai, indicating a remembrance of what Jesussaid and did, not just his oracles.

Gundry says reference to interpretation refers to exposition of Mt's gospel, not translation, but this differs

from the tradition.

But what about Papias' statement on Hebrew dialect?

Papias was completely wrong and Matt. did not write the gospel


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29 He was wrong here, inferring it from Jewish-Christian character of the Gospel

Or a Semitic translation of Matt. was circulating at that time

Matt. also wrote his gospel in Aramaic (Guthrie)

Matt. authorship supported by tradition, by ascription to a little known apostle like Matt. (why ascribe it to

him?) and by references to Matthew (?) in 9:9 and 10:3--Levi in parallels.

Decisive objection: Why would an apostle copy Mark? Incredible to most

In one view of the synoptic problem, he did not necessarily use Mark.

Still could be Matthean even if Mark utilized

Not incredible if Mark was Peter's assistant. No modern view of plagiarism

Matt. didn't merely copy Mk, but adapted and supplemented it.

If not Matt, then the author is unknown

Stendahl: School with Matthean origin

Hagner: use of genuine Matthean tradition

What do you think of the following statement from Carson and Moo?

It must be said that at one level very little hangs on the question of the authorship of this gospel. By andlarge, neither its meaning or its authority is greatly changed if one decides that its author was not an apostle

(Carson & Moo, p. 150).

II. Origin and Destination Palestine: Guthrie (perhaps Jerusalem)

Phoenicia: Kilpatrick

Qumran: Wolf/Alexandria: Brandon. Both of these are improbable.

Antioch: Streeter and most commentators

Jewish Christians in Palestine started church and evangelized Gentiles (Acts 11:19ff)

Oldest witness for Mt. is Ignatius who wrote from Antioch (Eph 17:1; Smy 1:1; Poly. 1:3; 2:2)

III. DateA. Many see it as 80-100 A.D.

22:7 as a clear reference to post 70 A.D. setting

Ecclesiastical interest shows later date If Mt was written after Mk and Mk was written right before the fall of Jerusalem (or late 60s per tradition

after Peter's death), then Mt later (before Ignatius in 110, so between 80-100)

B. Pre 70 A.D. Mt's pericope on temple tax (17:24ff) and swearing by items in the temple (23:16-22) most credible if

temple still standing/Sadducees

Objections on eschatology and ecclesiology, including 22:7, only relevant if predictive prophecy isexcluded. 22:7 also refers to God not Roman emperor.

Divine rejection of Jews, a la 22:7, found pre 70 in 1 Thess 2:14-16; cf. Mt 21:43 and 10:23.

Mark may have been written in 50s or 60s.

Gundry dates it pre 63 A.D./Robinson 40-60/Hagner leans to pre 70

IV. PurposeLiturgical: Kilpatrick

Scribal Exegesis: Stendahl (Mt. school)

Catechetical: Guthrie

Apologetic: Jesus' birth and background (Tasker)

To show Jesus is Messiah

Midrash--Gundry


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V. StructureA. Following Marks Outline

Introduction Mk 1:1-13 Mt 1:1-4:11

Ministry in Galilee Mk 1:14-8:21 Mt 4:12-16:12

Towards Jerusalem Mk 8:22-10:52 Mt 16:13-20:34Jerusalem and Passion Mk 11:1-16:8 Mt 21:1-28:20

B. Five Discourses B. W. Bacon Matt. has 5 books which culminate in discourses of Jesus (chs. 5-7; 10; 13; 18, 23-25). These books are

supplemented by a preamble (chs. 1-2) and epilogue (chs. 26-28)

These five books indicate that the author was a Christian legalist countering antinomianism. The 5 booksare patterned after the Pentateuch. Structural Evidence: "And it happened when Jesus finished these

words" 7:28 Sermon); 11:1 (Mission discourse); 13:53 (Parables); 19:1 (Little Ones); 26:1 (Esch.

discourse)

PREAMBLE 1-2

BOOK ONE: DISCIPLESHIP

Narrative 3-4

Discourse 5-7BOOK TWO: APOSTLESHIP


BOOK THREE: THE HIDING OF THE REVELATION

Narrative 11-12

Discourse 13BOOK FOUR: CHURCH ADMINISTRATION

Narrative 14-17

Discourse 18BOOK FIVE: THE JUDGMENT

Narrative 19-22Discourse 23-25

EPILOGUE 26-28

Criticisms of this view

To label 1-2 as preamble and 26-28 as epilogue overlooks the centrality of these chs. in the gospels.

More than 5 sections alleged by Bacon

Ch. 11 also comprises a discourse of Jesus

There is a clear separation between 23 and 24-25, therefore, at least 6 discourses, probably 7.

C. Three Sections Tied to Christological Development

Kingsbury, Stonehouse, Krentz 1. Person of Jesus the Messiah (1:1-4:16)

2. Proclamation of Jesus the Messiah (4:17-16:20)

3. Suffering Death and Resurrection of Jesus the Messiah (16:21-28:20)

Immediately after the two breaks come the decisive words a*poV tovte (apo tote, from that time on),

signaling progress in the plot


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VI. DistinctivesTopical--ordered, systematized (numbers)

5-7 Sermon on Mount

8-9 Miracles10 miracles

10 Missionary Instructions

13 Parables (7)

23 Scribes and Pharisees (7 woes)

24-25 End Times Discourse

Concise: Matthews account is shorter than Marks in narrative: Jairus/bleeding women. Death of Baptist

(Matt 14:3-12; Mk 6:17-29). Not as revealing regarding Jesus' emotions. Healing of epileptic child (Mt

17:14-21; Mk 9:14-29). Disciples idealized?--14:22-31; Mk 6:45-52

Jewish Character

Jewish customs unexplained: Handwashing 15:2; Phylacteries 23:5; Straining out gnats 23:24;Whitewashed graves 23:7; Hebrew untranslated: 5:22 Raka; 27:6 korbanon = treasury; gematria (Mt1:1-17); kingdom of heavens instead of kingdom of God 32x but never in Mark and Luke; Father in

heavens (15x but only 1x in Mk/Lk); Jesus as Son of David.

VII. Themes A. Fulfillment Quotations: esp. in 1:1-4:16

1:22-23 Virgin birth . . . Isa 7:14 (Related to Isaiah' day and Jesus' day)

Bethlehem 2:4-6; Mic 5:1,3

Out of Egypt 2:15; Hos 11:1

Killing Infants 2:18; Jer 31:15 relates to exile from promised land in Jeremiah

Nazarene 2:23; Isa 11:1 Root/Jd 13:5;16:7

Great Light 4:14-16; Isa 8:23-9:1

Correspondence in history, not direct prophecies; salvation historical use of OT.

Stendahl a Christian school which performed exegesis similar to Habbukuk commentary, no compelling

evidence for this.

B. Fulfillment quotations show Jesus is the king of the Jews (2:2);

for he was born through Abraham and David (1:1; 1:1-17), therefore, he was the agent of blessing(Gen 12:3) and the Messiah (2 Sam 7:14ff).

Kingsbury sees Son of God as main Christological title, defined in1:23, also in 28:19--inclusio--baptism, demons

C. Abiding validity of law5:17-20 and 5:21-48

1. In antitheses Jesus is not abolishing the law but rightly interpreting it. "It was said" refers to inaccurate

interpretation by scribes and Pharisees. Jesus now interprets it correctly.

Hating enemies not in OT 5:43

Civil law applied to personal ethics 5:38

Murder not seen to relate to anger 5:21

2. Jesus is fleshing out the true intention of the law, and deepening and radicalizing its meaning?

3. 23:2 Do what the Pharisees do as long as it squares with what I have taught

4. In Matt 15 Jesus criticizes tradition of elders, i.e., oral law because it does not accord with God's law.

I.e. they use the oral law to violate law on honoring father and mother. But Jesus also contravenes food

laws! Christological. "I say to you."

5. In Mt. 12:1-14 Jesus asserts that his interpretation of the Sabbath is in accord with the true intention of

the rite. Mercy not sacrifice 12:7; doing good--healing withered hand 12:11-12. Only Matt. has 12:5,

showing that Jesus, like David, has authority over the Sabbath.


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D. Matt. has great interest in righteousness/obedience It must exceed that of scribes and Pharisees to enter heaven 5:20

Prophets who do not bear fruit are false prophets 7:15-20; harsh criticism of Pharisees (ch. 23)

Not those who say Lord, Lord but those who do his will shall enter the kingdom (7:21-23)

Foundation on rock: the one who hears and does his word 7:24-27

The one who treats others with compassion--sheep and goats 25:31-46

E. Particularism vs. Universalism 1. Jewish elements of gospel already noted: genealogy, validity of law, temple tax, Jesus sends disciples on

mission only to lost sheep of house of Israel 10:5-6, When Canaanite woman asks for help Jesus says he

was sent only to lost sheep of house of Israel 15:24-28, use of kingdom of heaven. Harsh attacks on Jewish

leaders most prominent in Matthew (3:7-10; 5:20; 7:29; 8:11-12; 13:11-17; 16:6-12; 21:33-44; 22:1-10;23:2-8, 13-36).

2. Universal elements: Gentile women in genealogy: Tamar, Rahab, Ruth; Magi 2:1ff; Centurion and

other will sit in kingdom 8:11-13; Kingdom of God taken from you and given to a nation producing itsfruits, sons of kingdom cast out 21:43/sons of kingdom cast out 8:12/His blood be upon us and our children

27:25; Great Commission 28:18-20--Make disciples of all nations; Jesus did heal Canaanite's woman

daughter 15:21ff; Gospel will be preached to all people before end 24:14; All invited to wedding feast 22:9

3. The difference is partly salvation historical. Mission to Israel restricted to Jesus' time on earth, after hisdeath mission to all nations.

Jesus is not excluding Israel for all time in 21:43, but simply saying that disobedient will not be in

kingdom. "All nations" in 28:18 include Jews, and 10:23 shows they won't have finished going throughthe towns of Israel before the Son comes. Therefore the judgment on Israel is not final.

The church is not the new but the true Israel--Kmmel, Trilling, Kingsbury

F. Ecclesiology: Matt 16:18-20 Refers to Peter's authority. Some see as inauthentic but no reason Jesus couldn't predict

future and anticipate new community.

Matt 18:15-20 Discipline in Church

Matt 28:18-20 Baptism

Jesus' presence until the end of the age

Instruction to teach all that he has commanded--the end of the gospel suggest that it is both evangelistic and

catechetical.

Sources:

Craig L. Blomberg,Matthew, NAC (Nashville: Broadman, 1992).

D. A. Carson and Douglas J. Moo,An Introduction to the New Testament, 2nd ed. (Grand Rapids: Zondervan,

2005).

R. T. France, The Gospel According To Matthew: AN Introduction and Commentary,Tyndale New Testament

Commentaries (Leicester/Grand Rapids: InterVarsity/Eerdmans, 1985). Robert H. Mounce,Matthew, The International Biblical Commentary (Peabody, Massachusetts: Hendrickson,

1991). Thomas R. Schreiner, Notebook on the Gospels, Southern Baptist Theological Seminary. David Wenham and Steve Walton,Exploring the New Testament: A Guide to the Gospels & Acts, vol. 1.

(Downers Grove: InterVarsity, 2001), 25-44.


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3Ways

toOutlineMatth

ewsGospel


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Lecture 7: Introduction to Parables______________________________________________________

Jesus is the teacher in the Bible most often associated with the use of parables.

All these things Jesus spoke to the multitudes in parables, and He did not speak to them without a parable

(Matthew 13:34).

One-third of Jesus Teaching comes in the parabolic form.

Yet the parabolic genre that Jesus used finds its roots in Old Testament wisdom teaching.

The Meaning and Use of Parables

The Hebrew term for parable is ml (), which also is used for the proverb or riddle and has as itsbasic meaning the idea of comparison.

The proverbial form often establishes a comparison:

E.g. Proverbs 18:11A rich man's wealth is his strong city, And like a high wall in his own imagination.

Over time, mldeveloped from a popular term for proverb to a technical term for wisdom teaching and

finally to a broad term used for prophetic proverbs, parables, riddles and symbolic actions (Osborne, 235). Example of prophetic use:

Isaiah 5:1-7

This Old Testament background of the parable in wisdom teaching is crucial for our understanding of Jesususe of this genre.

Yet significant differences exist between the Old Testaments use and Jesus use.

Jesus use of the parables are uniquely Kingdom-centered. Jesus employed parables in order to prepare

citizens of the Kingdom.The heart of Jesus parabolic teaching is his use of everyday experiences to draw a comparison with kingdom

truths.

What we have to keep in mind is that every parable has at least two elements: (1) the picture part, and (2) thereality part.

(1) The Picture Part is the story/figure that is used as a basis of comparison with reality. This picture part is

always fictional.

Do not interpret the picture part as if it corresponded to some actual historical event.

This means that there are certain questions that you would never address to a parable.

Example: Luke 15:11-32

Why was the older brother in the field when the other brother returned?

How was it that the father saw his younger son while he was still at a distance? Was it by chance or was he

continually searching for him? How did the older brother respond to his fathers appeal?

We must be careful not to confuse a life-like parable, which is a fictional creation, with biblical texts that

report historical events.

Because of the fictional nature of parables, it is not surprising that we find unreal elements in them.

Example:

Matt 18:24 Herods entire annual income was only nine hundred talents.

So we must never confuse the fictional part with the reality part.

(2) The Reality Part is historical and becomes the basis for our understanding the implications and potential


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35significance of the parable.

The Purpose of Parables

What is the purpose of parables?

The interpretation of the Gospel passages that delineate this purpose has evoked much debate.

Mark 4:10-12

10 And as soon as He was alone, His followers, along with the twelve, [began] asking Him [about] theparables. 11 And He was saying to them, "To you has been given the mystery of the kingdom of God; but

those who are outside get everything in parables, 12 in order thatwhile seeing, they may see and not

perceive; and while hearing, they may hear and not understand lest they return and be forgiven. "

Thus parables are given with the dual purpose of revealing and concealing.

Jesus intended to hide the truth from unresponsive hearers. Parables confirmed unbelievers in their rejectionof Jesus.

Their lack of understanding was a mark of Gods judgment on them.

Thus Marks statement centers on Jesus sovereign purpose (in order that) in judgment and Matthew on thereason (because) for that judgment.

Thus Matthew and Mark address two sides of the same coin when talking about the concealing nature of

parables.

Even though the parables were intended to conceal kingdom truths from those who were unbelievers, Jesusintended the parable to challenge others to make a decision for Christ and His Kingdom.

Jesus repeatedly uses parables to teach his disciples (e.g., Olivet Discourse, Mt 24:32-25:46).

For those who reject the presence of God in Jesus (the leaders of the Jews) the parable becomes a sign of

sovereign judgment, further hardening their hearts. For those who are open (the crowds) the parable

encounters and draws them to decision. For those who believe (the disciples) the parable teaches them furtherthe kin

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