LECTURE 10
Hansie Wolmarans
Introduction
The four gospels, Matthew, Mark, Luke and John, tell the story of Jesus who lived 4BCE to 30 CE. They were written between 70CE (Mark) and 100CE (John). Mark and Luke were probably the real names of the authors, whilst the gospels of Matthew and John received their names from two of Jesus’ disciples. All the gospels start with Jesus’ first public appearance, although Matthew and Luke contain birth stories, and Luke an incident about Jesus in the temple when he was twelve. Modern scholars regard them as legendary.
Each gospel contains two types of information: (a) about the historical Jesus of Nazareth and (b) about Jesus as he was interpreted 40-70 years after the crucifixion. The gospels can therefore be compared to a chair which was painted over with several layers over many generations, because it was continuously adapted for new functions. Both the historical and the canonical (interpreted) perspectives on Jesus are important.
Jesus of Nazareth is variably reconstructed as an itinerant philosopher teaching unconventional wisdom (like the books of Job and Ecclesiastes), as a Jewish mystic (who had direct experiences of the sacred), as a prophet who healed (like Elijah), or preached social justice (like Jeremiah), or who initiated a renewal movement (like Moses leading Israel in an exodus from Egypt). After Easter, Jesus was experienced as the Messiah and the Son of God.
Similarities and Differences between the Gospels
Mark is the oldest and Matthew and Luke used it when they composed their gospels. Fifty five per cent of Matthew contains the same stuff as Mark, and forty one per cent of Luke. Then we have sayings of Jesus which do not appear in Mark, but is contained in Matthew and Luke (about a quarter of their gospels). They probably got this from a source which has not survived. It is given the name Q by scholars (for the German Quelle or Source). About one fifth of Matthew and one third of Luke contain material not found in the other gospels.
Because the first three gospels are so similar, they are called the Synoptic Gospels (meaning you can compare them in columns). They all describe the story of Jesus within the framework of a journey from Galilee to Jerusalem taking place in one year.
The gospel of John differs from the first three. Jesus is active for three or four years and he is mostly in Judea and Jerusalem instead of Galilee. Although some of the events overlap, they are in a different chronological order.
Why would the gospels differ? Because each gospel was written at a different time and different circumstances, produced by different communities. Therefore each gospel would paint Jesus in colours which reflect its own situation. It is helpful to refer in the study of each gospel to Jesus’ inauguration scene, as it reflects the perspective of that specific gospel.
The Gospel of Mark (70CE)
Mark was written shortly before or after the destruction of the Jerusalem temple by the Roman general Titus. It is therefore known as ‘The wartime gospel.’ Christianity was still a religious grouping within Judaism. Because of the terror and anguish of war (Josephus reported that close to a million Jews were killed and around hundred thousand enslaved), Mark contains apocalyptic expectations (Mk. 13). The end of days is near, indicated by the destruction of the temple, wars, betrayal, persecution and a desolating sacrilege being set up (the Romans offering sacrifices on the temple ruins). The return of Jesus is expected soon, when the angels would collect the elect and inaugurate the Kingdom of God.
This perspective is reflected in the inaugural scene of Jesus in Mark. It is stated that the Kingdom is near, that people should repent and believe the Good News. A quote from Isaiah 40 is used, ‘Prepare the way of the Lord.’ Just like the exiles returned long ago, so now people should return to Jesus and follow him to the Kingdom. ‘Repent’ means firstly martyrdom, but also dying off an old way of living and becoming a follower of Jesus.
The Gospel of Matthew (80-90CE)
Written well after the war, Matthew reflects new problems within Jewish society, namely Christian Jews in conflict with other Jews. With no temple as a symbol of identity, official Judaism attempted to preserve Jewish identity by ostracising those who believed Jesus to be the Messiah, and were lax in keeping the dietary, fasting and purity laws. Matthew is very hostile to Judaism and its synagogues, and tries to prove that the Christians are the ‘true Jews.’ Jewish leaders are called ‘blind guides’, ‘blind fools’, and ‘serpents’ (Mt. 23; see also 4.23; 9.35; 7.29; 6.2; and 6.5.) The parable of the wicked tenants (Mt. 21) is applied to the Jewish leaders. Compared with Mark, Matthew tells that Pilate, the Roman governor, washed his hands concerning the guilt of Jesus. He has the Jews shouting that the blood of Jesus should be on them and their children (Mt. 27:24-25). When Christianity became dominant, this text was unfortunately used to persecute the Jews.
To make his point that the Christians are the true Jews, Matthew quotes the Hebrew Testament more than the other gospels. He traces the genealogy of Jesus to Abraham and claims that Jesus restricted his mission to the lost sheep of Israel (Mt. 10.5). It is the only gospel to state that Jesus came to truly fulfil the law and the prophets (Mt. 5.17-18).
The gospel is divided into five sections (Matt. 5.1– 7.27, 10.5– 42, 13.1– 52, 18.1– 35, and 24.3– 25.46) as if it is the new Pentateuch (five books of Moses). In fact, Jesus is described as the new Moses. During his birth, children were killed (like in the time of Moses). The events around Jesus are described as a new exodus. The gospel clearly reflects the early stages of the separation of Christianity from Judaism.
Jesus’ inaugural scene therefore is the Sermon on the Mount (just like Moses receiving the Ten Commandments on Mt. Sinai). The words of Jesus supply the interpreted law: ‘Blessed are those …’
The Books of Luke-Acts (80-90CE)
Written by the same person, the books of Luke and Acts narrate the birth of Jesus to his ascension (Luke), and the spread of Christianity from Jerusalem into the Roman Empire (Acts). Luke covers a journey from Galilee to Jerusalem, and Acts from Jerusalem to Rome.
According to Luke’s perspective, it is the Spirit of God which drives the expansion of Christianity. Jesus’ conception is by the Spirit; it descended on him at his baptism; his dying words are ‘Father into your hands I commend my spirit.’ Acts describes Pentecost, the outpouring of the Spirit. At each stage of the spread of the gospel, the spirit is poured out. It is contra-punctual to the story of Babel, where languages caused division. Now the Spirit causes people of different languages to be united.
Jesus’ inaugural scene takes place in a synagogue in Nazareth where Jesus reads a passage from the book of Isaiah that the Spirit is upon him to bring good news to the poor, free the captives, and give sight to the blind, inaugurating a new age. Jesus refers to Elijah (who went to a pagan woman, the widow at Zarepath in Sidon) and Elisha (who healed the Syrian commander, Naaman of leprosy).
The Gospel of John (100CE)
In contrast with the synoptic gospels, the message of Jesus is more about himself: ‘I and the Father are one’ and the ‘I am’ sayings ‘I am… the bread of life; light of the world; way and the truth; resurrection and life’ instead of about the Kingdom of God. The community who produced the gospel seemed to now define themselves as different from other Christian communities, as well as from the Jewish synagogues. The difference lies in a more developed theology of Jesus (he is the word, pre-existed, etc.)
The dense theological discourses are filled with rich symbolism (e.g. word made flesh; Lamb of God; good shepherd; true vine) instead of parables and short sayings. The world view is dualistic with pairs of opposite concepts used like: flesh / spirit; falsehood / truth; above / below; earth / heaven; the world / positive way of living; Jews / believers.
Jesus inaugural scene is a wedding banquet where Jesus changes water into wine. On a symbolic level it seems that Jesus is launching a messianic age where the wine never runs out and the best is saved for last. It is darkest before dawn, but good things are on the way. A banquet is a biblical image for the new age, whilst marriage is an image for the relationship between God and Israel, as well as Jesus and his community. In Revelation, the expected New Jerusalem is described as a bride.
Conclusion
Mark, Matthew and Luke are called the Synoptics because they share material. John differs from them in chronology, content and perspective. Each gospel has two layers (a) information about the historical Jesus and (b) Jesus interpreted from various Old Testament traditions to fit its historical context (the canonical Jesus).
Mark (70CE) is the oldest gospel and wants to prepare people for the apocalypse and return of Jesus to establish the Kingdom of God. Matthew (80-90) wants to show Christians are the true Jews and that Jesus is like Moses. Luke-Acts (80-90) indicates that Jesus and the church are driven by the Spirit to proclaim a social and prophetic gospel to all nations. John (100CE) is, historically speaking, the furthest from Jesus. The story of Jesus centres around one of many Christian communities (the Johannine community), experiencing Jesus as a pre-existent saviour. Its rich symbolism is mostly about Jesus himself. He is there to make sure life is banquet where the best comes last and there is enough for everybody. Jesus inaugurates the Messianic Age.
