The Periods of Jesus’ life in the Gospels
Most of the material
in our Gospels existed for a considerable time in an oral stage before it was
given the written form which we are familiar. The beginning of gospel writing,
as we might expect, coincides with the end of the first Christian generation.
As those who ‘from the beginning were eyewitnesses and ministers of the word’
(Luke 1: 02) were removed by death, the necessity of a permanent written record
of their witness would be more acutely felt than before. It is just at this
point that the second century tradition placed the beginnings of gospel
writing, and rightly so: all four of our canonical Gospels to be dated within
the four decades A.D. 60-100. We need not to suppose that the transmission of
the apostolic witness had been exclusively oral before A.D. 60 – some at least
of the ‘many’ who, referring to Luke 1: 01, had undertaken to draw up an orderly
account of the evangelic events may have done in writing before A.D. 60 – but
no document of an earlier date has survived except in so far it has been
incorporated in our written Gospels.
God having been
pleased to give in His Word four Gospels, it is manifest that He had a design
and purpose in doing so, which it is well to endeavour to discover. If it is
accepted that God is really the author of them all, it at once sweeps away all
questions of anterior documents, from which one evangelist selected certain
events, and another chose events somewhat different; and also the unworthy
hypothesis that after the first, each writer had before him the gospel or
gospels that had been previously written, and then sought to supply their
insufficiencies. In all such thoughts God is forgotten. It is generally agreed,
however, that John wrote his gospel last as a supplement to the other gospels.
It is surprising that the mass of modern commentators do not see any design in
the differences in the gospels, and that each gospel has its own particular
characteristics. As early as Irenaeus (A.D. 120-200) this was seen: he compared
them with the four cherubim in the book of Revelation; and in several of the
old books a man is portrayed with
Matthew; a lion with Mark; an ox with Luke; and an eagle with John. Why they were put in
this order is not easy to see, for in the book of Revelation the lion is
mentioned first, and the calf second; though the above is the order of the
faces in Ezekiel. In the four gospels we have, as it were, four divine
portraits of the Lord Jesus.
Since the data
afforded by the four Gospels are not complete in the sense that they are
exhaustive, a full biography of Jesus cannot be reconstructed from them. Of the
four, Luke is perhaps the most representative, but does not include the early
Judean ministry, which is mentioned by John. None of these attempts a physical
description of Jesus’ person, although some facts about it must have been known
to the writers. Only Luke gives a glimpse of his youth; for the most part, the
thirty years of his life are passed over in silence. John alone follows any definite
chronological scheme that is observable to his allusions to the feasts Jesus
attended; and one of those is ambiguous (John 5: 01). The order of unfolding in
any Gospel is not necessarily chronological, for each Gospel has its own
objective and gathers its material for effect rather than for temporal
sequence. It is an interpretation, not a chronicle. For this reason there are
some differences of opinion on the preferred order of events in the life of
Christ.
Anyway, several
strands of tradition can be distinguished in the four Gospels. In this respect,
as in some others, John stands apart from the other Gospels and is best
considered as we do on this website, independently. The other three Gospels are
inter-related to the point where they lend themselves excellently to ‘synoptic’
study.
Introducing the Synoptic Gospels
MATTHEW
Author. There is early support suggesting that Matthew, the tax collector,
originally wrote in Aramaic, an important testimony for the priority of
Matthew. About A.D. 150, Papias, bishop of Hierapolis, claimed: “So then Matthew composed the oracles in the Hebrew
language, and each one interpreted them as he could.” Origen (c. 185-254)
stated that Matthew was prepared for the “convert of Judaism, and published in
the Hebrew language.” Irenaeus stated that Matthew wrote while Peter and Paul
were still alive; Mark wrote after they had died.
Date. Recognising that Matthew wrote to a Jewish community, an early date for
Matthew can be argued from the standpoint of need. It is reasonable to suggest
that there were twenty-thousand Jews in Jerusalem who believed in Christ. These
believers would need an explanation concerning the Messiahship of Jesus,
encouraging their faith from a Jewish standpoint and also confuting their
opponents. The quick growth of the
number of Jewish believers constituted a primary and immediate need for a
gospel written distinctively to Jewish believers.
The view of the early
church was that “Matthew” wrote his Gospel before the other Evangelists
composed theirs. This testimony is so determined and unanimous that it ought to
have some weight in deciding this question. Matthew was likely written about
A.D. 50.
Addressees. The addressees of Matthew’s gospel are linked to the nature and growth
of the early church. Because it had not separated from Judaism, it is clear
that the early church was predominantly Jewish: soon after Pentecost five
thousand Jewish men believed and were converted. There would have been an early
need to justify why, if Jesus was indeed the Messiah, the kingdom had not come.
Matthew wrote to explain this to his Jewish addressees.
Theological
Arguments. Matthew
develops the Messianic hope and expectation of the Jews. He teaches his readers
that the true Messiah, the Son of David, has indeed come. While the gospellers,
Marc, Luke and John, recognise Jesus as the promised Messiah, it is Matthew who
presents Him as exclusively for the Jews. The intentions of Matthew’s gospel
are twofold. Firstly, to prove Jesus as the Messiah. (Messiah is a Jewish title
for Israel’s king who will bring salvation to them at the end of the age.)
Matthew presents Jesus as Israel’s Anointed One or Messiah, who fulfils the
function of prophet, priest, and king all in one Person. The second intention
is to present the kingdom plan of God.
Since Jesus is Israel’s Anointed One and since the nation rejected Him
as the Messiah, Matthew explains that while the kingdom has been offered to the
Jews, it has been delayed because of Israel’s rejection. The Messiah’s earthly
kingdom will be established at His Second Advent.
MARK
Author. The primitive church
gave strong witness to ‘John Mark’s’ authorship of the second gospel. Papias
writing about A.D. 150 wrote: “Mark, having become the interpreter of Peter,
wrote down accurately everything that he remembered. Irenaeus writing about
A.D. 185 stated: “Now after their passing (Peter and Paul) Mark, the disciple
and interpreter of Peter, also handed down to us in writing what Peter had
preached.”
Date. Because Irenaeus claimed that Mark wrote after the death of Peter and
Paul, and because the apostle Paul probably died in the summer or fall of A.D.
66, Mark likely wrote his gospel in A.D. 66 or 67. As the destruction of
Jerusalem is not mentioned, it is absolutely certain that Mark wrote before
A.D. 70.
Addressees. Writing about A.D. 195, Clement of Alexandria claimed that Roman people
asked Peter to write an account of the life of Christ. It is likely that Mark
helped Peter to fulfil that request from the Romans. Internal evidence, through
a translation of Aramaic terms, does indicate non-Jewish addressees.
Theological
Arguments. The Romans being a people of action rather
than thought, Mark presents Christ as “the mighty Worker rather than the
profound Thinker, or the conqueror by doing. Mark’s style, as well as his content,
reflects the theological argument just stated. Because Mark presents Christ as
a man of action, he omits the genealogy and birth accounts, beginning with the
baptism of Christ, moving directly into the public ministry of our Lord. The
importance of Mark’s emphasis of Jesus is his portrayal of Christ as the
Servant who came to minister and give His life as a ransom for many (Mark 10:
45). Mark’s goal was to present his Roman readers with the forcefulness of the
Son of Man as Servant, thereby producing faith in Him.
LUKE
Author. External evidence is absolutely clear in affirming Luke the physician
as the author of the third gospel. The Muratorian Canon (A.D. 160-200) reports
that Luke, a physician and travelling companion of Paul, traced the matters and
compiled a gospel of the life of Christ. Irenaeus (about A.D. 185) also
testified: ‘Then Luke, the follower of Paul, recorded in a book the gospel as
it was preached by him.” Clement of Alexandria and Origen also ascribe
authorship to Luke.
Date. The date of the writing of Luke is linked with the writing of the Acts
of the Apostles. Acts was probably written in A.D. 63 because the book closes
abruptly, describing Paul’s imprisonment, whereas his release, which occurred
in A.D. 63, is not mentioned. The statement of Acts 01:01 indicates the gospel
of Luke was written before the Acts of the Apostles, the fifth book of the New
Testament. Luke probably wrote near the end of his time in Palestine, perhaps
between A.D. 58 and 60.
Addressees. Although Luke addressed his gospel to Theophilus, this was most probably
a dedication; a Gentile addressee is undoubtedly in view to whom Luke preached.
Because of Paul’s three missionary journeys there was a great need for a gospel
distinct from the others, meant particularly for the Greek thinker. There is
considerable evidence for a Greek public.
(1)
The genealogy of Jesus is traced to
Adam, the father of the entire human race, rather than to a Jewish patriarch.
(2)
Fulfilled prophecies occur in the
sayings of Christ addressed to the Jews, not as ‘account’ apologetics (defensive arguments) as in Matthew.
(3)
Jewish terminology as “rabbi” is
avoided.
(4)
Greek names are substituted for
Hebrew names (compare Luke 6: 16, 23: 33).
Theological
Arguments. Luke has a multi-ethical emphasis as it were, stressing the universality
of the gospel and that Jesus is the redeemer of the world. This is emphasised
through linking the genealogy of Jesus with Adam, the common ancestor of all
mankind. This emphasis is mainly seen in Luke’s use of parables. “Admission to
the Kingdom is open to Samaritans (9: 51-56; 10: 30-37; 17: 11-19) and gentiles
(2: 32; 3: 06 and 38; 4: 25-27; 7: 09; 10: 01; 24: 47) as well as to the Jews
(1: 33; 2: 10); to publicans, sinners and outcasts (3: 12; 5:27-32; 7: 37-50;
19: 2-10; 23: 43) as well as to highly regarded and respectable people (7: 36;
11: 37; 14: 01); to the poor (1: 53; 2: 07; 06: 20; 07: 22) as well as to the
wealthy (19: 02, 23: 50); and to women as well as to men.” This stresses the
purpose for Luke’s writing: “For the Son of Man has come to seek and to save that
which was lost.” (Luke 19: 10)
The Life of Christ outlined following the four Gospels
Harmony of the Life of Christ |
Matthew |
Mark |
Luke |
John |
1. Parentage
and Infancy |
|
|
|
|
Genealogy |
01: 01-17 |
|
03: 23-38 |
|
Birth of John the Baptist |
|
|
01: 05-25, 57-80 |
|
Annunciation |
01: 18-25 |
|
01: 26-38 |
|
The Birth of Jesus |
02: 01 |
|
02: 01-07 |
|
The Angels |
|
|
02: 08-20 |
|
The Circumcision and Presentation |
|
|
02: 21-39 |
|
The Wise Men |
02: 01-12 |
|
|
|
The Flight into Egypt |
02: 13-23 |
|
|
|
Childhood and visit to Jerusalem |
|
|
02: 40-50 |
|
The Silent Years |
|
|
02: 51-52 |
|
|
|
|
|
|
II. Preparatory
Action |
|
|
|
|
The Ministry of John |
03: 01-12 |
01: 01-08 |
03: 01-20 |
01: 19-37 |
The Baptism of Jesus |
03: 13-17 |
01: 09-11 |
03: 21-22 |
|
The Temptation |
04: 01-11 |
01: 12-13 |
04: 01-13 |
|
|
|
|
|
|
III. The
Early Galilean Ministry |
|
|
|
|
The Wedding at Cana |
|
|
|
02. 01-12 |
|
|
|
|
|
IV The
Early Judean Ministry |
|
|
|
|
(Passover) |
|
|
|
|
A cleansing of the temple |
|
|
|
02: 13-25 |
Interview with Nicodemus |
|
|
|
03: 01-21 |
Competition with John the Baptist |
|
|
|
03: 22-36 |
Withdrawal through Samaria |
|
|
|
04: 01-42 |
|
|
|
|
|
V. The
Return to Galilee |
|
|
|
|
The Arrival |
04:12 |
01: 14 |
04: 14 |
04: 43-45 |
Healing of the Nobleman’s Son |
|
|
|
04: 46-54 |
The Imprisonment of John and the move to Capernaum |
04: 13-16 |
|
|
|
The First Galilean Tour |
04: 17 |
|
|
|
The Call of the First Disciples |
04: 18-22 |
01: 16-20 |
|
|
A Day of Work |
08: 14-17 |
01: 21-34 |
04: 42-44 |
|
Miracles and Discourses |
08: 01-04 09: 01-17 12: 01-21 |
01: 40 - 03: 12 |
05: 01 - 06: 19 |
|
The Appointment of the Twelve |
|
03: 13-19a |
06: 12-16 |
|
The Sermon on the Mount |
05: 01-07: 29 |
|
(06: 20-49) |
|
The Centurion’s Servant |
08: 05-13 |
|
07: 01-10 |
|
The Widow’s Son |
|
|
07: 11-17 |
|
The Inquiry of John the Baptist |
11: 02-30 |
|
07: 18-35 |
|
The Anointing of Jesus |
|
|
07: 36-50 |
|
Another preaching tour |
|
|
08: 01-03 |
|
The Protest of the Family |
12: 46-50 |
03: 31-35 |
08: 19-21 |
|
Parables |
13: 01-53 |
04: 01-34 |
08: 04-18 |
|
Miracles |
08: 18, 23-34; 09: 18-26 |
04: 35-05:43 |
08: 22-56 |
|
VI. A
Third Tour: The Peak of the Ministry |
|
|
|
|
Second Journey to Jerusalem |
|
|
|
05: 01-47 |
Rejection at Nazareth |
13: 54-58 |
06: 01-06 |
|
|
The Tour of the Twelve |
09: 36-11:01 |
06: 07-13 |
09: 01-06 |
|
The Death of John |
14: 01-12 |
06: 14-29 |
09: 07-09 |
|
The Return of the Twelve |
14: 13 |
06: 30-32 |
09: 10 |
|
The feeding of the 5,000 |
14: 13-21 |
06: 33-44 |
09: 11-17 |
06: 01-14 |
The Retirement and the Walking on the Sea |
14: 22-33 |
06: 45-52 |
|
06: 15-21 |
Discourse on the Bread of Life |
|
|
|
06: 22-71 |
The Discourse in the Synagogue |
15: 01-20 |
07: 01-23 |
|
|
VII. The
Retirement to the North |
|
|
|
|
In Tyre and Sidon |
15: 21-28 |
07: 24-30 |
|
|
In Decapolis |
15: 29-31 |
07: 31-37 |
|
|
Feeding the four thousand - Discourse |
15: 32-16: 12 |
08: 01-21 |
|
|
Healing of the Blind Man |
|
08: 22-26 |
|
|
The Revelation of His Person |
16: 13-26 |
08: 27-37 |
09: 18-25 |
|
The Transfiguration |
16: 27-17: 13 |
08: 38-09:13 |
09: 26-36 |
|
Healing of the Demoniac |
17: 14-21 |
09: 14-29 |
09: 37-43 |
|
Prediction of death and Resurrection |
17: 22-23 |
09: 30, 32 |
09: 43-45 |
|
VIII. The
Last Ministry in Galilee |
17: 24-18:35 |
09: 33-50 |
09: 46-50 |
07: 01-09 |
IX. The
Later Judean Ministry |
|
|
|
|
The Journey to Jerusalem via Samaria |
19: 01-02; 08: 19-22 |
01: 01 |
09: 51-62 |
07: 10 |
The Feast of Tabernacles |
|
|
|
07: 11-52 |
The Woman Taken in Adultery |
|
|
|
07: 53-08: 11 |
Argument with Pharisees |
|
|
|
08: 12-59 |
The Man Born Blind |
|
|
|
09: 01-41 |
Discourse on Good Shepherd |
|
|
|
10: 01-21 |
The Mission of the Seventy |
|
|
10: 01-24 |
|
The Parable of the Good Samaritan |
|
|
10: 25-37 |
|
Mary and Martha |
|
|
10: 38-42 |
|
The Lord’s Prayer |
|
|
11: 01-13 |
|
Controversy with Pharisees |
|
|
11: 14-54 |
|
Harmony of the Life of Christ |
Matthew |
Mark |
Luke |
John |
Public Teachings |
|
|
12: 01-59 |
|
The Feast of Dedication |
|
|
|
10: 22-39 (10: 40-42) |
X. The
Perean Ministry |
|
|
|
|
Warnings |
|
|
13: 22-35 |
|
Dinner with a Pharisee |
|
|
14: 01-24 |
|
Challenge to the Multitude |
|
|
14: 25-35 |
|
Teaching publicans and Sinners |
|
|
15: 01-32 |
|
The Raising of Lazarus |
|
|
|
11: 01-44 |
The Withdrawal to Ephraim |
|
|
|
11: 45-54 |
XI. The
Last Journey to Jerusalem |
|
|
|
|
Ministry in Samaria and Galilee |
|
|
17: 11-18: 14 |
|
Ministry in Perea: |
|
|
|
|
Teaching on Divorce |
19: 01-12 |
10: 01-12 |
|
|
Teaching on Children |
19: 13-15 |
10: 13-16 |
18: 15-17 |
|
The Rich Young Ruler |
19: 16-20: 16 |
10: 17-31 |
18: 18-30 |
|
Prediction of Death |
20: 17-19 |
10: 32-34 |
18: 31-34 |
|
Ambition of James
and John |
20: 20-28 |
10: 35-45 |
|
|
Approach to Jerusalem |
20: 29-34 |
10: 46-52 |
18: 35-19:28 |
|
Arrival at Bethany |
|
|
|
11: 55-12:11 |
XII. The
Passion Week |
|
|
|
|
Sunday |
|
|
|
|
The Triumphal Entry |
21: 01-09 |
11: 01-10 |
19: 29-40 |
12: 12-19 |
Jesus’ view of the
City |
21: 10-11 |
11.11 |
19: 41-44 |
|
Monday |
|
|
|
|
Cursing of the Fig
Tree |
21: 18-19 |
11: 12-14 |
|
|
Cleansing of the Temple |
21: 12-13 |
11: 15-19 |
19: 45-48 |
|
Healings in the Temple |
21: 14-17 |
|
|
|
Tuesday |
|
|
|
|
The Withered Fig Tree |
21: 19-22 |
11: 20-25 |
|
|
Controversy |
21: 23–22: 46 |
11: 27-12:37 |
20: 01-44 |
|
Condemnation of Scribes and Pharisees |
23: 01-39 |
12: 38-40 |
20: 45-47 |
|
Jesus’ Observation of the Widow |
|
12: 41-44 |
21: 01-04 |
|
The Visit of the Greeks |
|
|
|
12: 20-36 |
Jewish Rejection of Jesus |
|
|
|
12: 37-50 |
The Apocalyptic Discourse |
Ch. 24-25 |
13: 01-37 |
21: 05-38 |
|
Harmony of the Life of Christ |
Matthew |
Mark |
Luke |
John |
Prediction of the Cross |
26: 01-05 |
14: 01-02 |
22: 01-02 |
|
Anointing by Mary |
26: 06-13 |
14: 03-09 |
|
12: 02-08 |
The Betrayal |
26: 14-16 |
14: 10-11 |
22: 03-06 |
|
Wednesday
(no record) |
|
|
|
|
Thursday |
|
|
|
|
The Passover Meal |
26: 17-29 |
14: 12-25 |
22: 07-30 |
13: 01-38 |
Farewell Discourse |
|
|
|
14: 01-31 |
Discourse on Way to Gethsemane |
|
|
|
Ch. 15-16 |
The High-Priestly Prayer |
|
|
|
Ch. 17 |
In the Garden |
26: 30, 36-46 |
14: 26, 32-42 |
22: 39-46 |
18: 01 |
Betrayal and Arrest |
26: 47-56 |
14: 43-52 |
22: 47-53 |
18: 02-12 |
Trial Before Annas |
|
|
|
18: 12-14 18: 19-23 |
Trial Before Caiaphas |
26: 57, 59-68 |
14: 53, 55-65 |
22: 54, 63-65 |
18: 24 |
The Denial of Peter |
26: 58, 69-75 |
14:54, 66-72 |
22: 54-62 |
18: 15-18, 25-27 |
Trial Before the Sanhedrin |
27: 01 |
15: 01 |
22: 66-71 |
|
Death of Judas |
27: 03-10 |
|
|
|
Friday |
|
|
|
|
Trial Before Pilate |
27; 02, 11-14 |
15: 01-05 |
23: 01-05 |
18: 28-38 |
Before Herod |
|
|
23: 06-12 |
|
Return to Pilate |
27: 15-26 |
15: 06-15 |
23: 13-25 |
18: 39-19: 16 |
Mockery By Soldiers |
27: 27-30 |
15: 16-19 |
|
|
The Way to Calvary |
27: 31-34 |
15: 20-23 |
23: 26-32 |
19: 16-17 |
The Crucifixion |
27: 35-36 |
15: 24-41 |
23: 33-49 |
19: 18-30 |
The Burial |
27: 57-60 |
15: 42-46 |
23: 50-54 |
19: 31-42 |
Saturday |
|
|
|
|
The Women at the Tomb |
27: 61 |
15: 47 |
23: 55-56 |
|
The Guard |
27: 62-66 |
|
|
|
XIII. The
Resurrection |
|
|
|
|
Sunday |
|
|
|
|
The Women’s Visit |
28: 01-08 |
16: 01-08 |
24: 01-12 |
20: 01-10 |
The
Appearances of Jesus |
|
|
|
|
Mary Magdalene |
|
16: 09-11 |
|
20: 11-18 |
Other Women |
28: 09-10 |
|
|
|
Report of the Guard |
28: 11-15 |
|
|
|
The Two Disciples |
|
16: 12-13 |
24: 13-32 |
|
Peter |
|
|
24: 33-35 |
|
The Ten Apostles |
|
16: 14 |
24: 36-43 |
20: 19-25 |
The Eleven Apostles |
|
|
|
20: 26-31 |
By Sea of Galilee |
|
|
|
21: 01-14 |
Harmony of the Life of Christ |
Matthew |
Mark |
Luke |
John |
Conversation with Peter |
|
|
|
21: 15-25 |
Disciples in Galilee |
28: 16-20 |
16: 15-18 |
|
|
Eleven at Olivet |
|
|
24: 44-49 |
|
The Great Commission and Ascension |
28: 18-20 |
16: 19-20 |
24: 50-53 |
|
Symposium of Synoptic Theology
Doctrine of God
It has always been
necessary to study systematic theology to arrive at a biblically understandable
picture of the nature and attributes of God. (Even then the infinite God
remains impenetrable.) However, while the synoptic gospels of Matthew, Mark and
Luke provide just one portion in the study of God, the writers of the New Testament
(27 books) all share the view of God which is seen in the Old Testament. Many
of God’s attributes are portrayed in the synoptics, as the following makes
clear.
The
providence of God |
Is seen in His provision for the birds (Matt. 06: 26; 10: 29). |
The
fatherhood of God |
Emphasises His provision for His children (Matt. 06.32). |
The
grace of God[1] |
Is given to believers and unbelievers alike (Matt. 05: 45). |
The
kingship of God |
Is stressed: He has a throne (Matt. 05: 34; 23: 22). He is Lord
(Matt. 04: 07, 10; Luke 04: 08, 12). |
The
judgment of God |
Is equitable to all (Matt. 03: 07; 07: 01, 02; Luke 03; 07); greater
privileges will call for greater judgment (Matt: 22-24); He will avenge His
own (Luke 18: 07) |
The
glory of God |
Was revealed to the three on the Mount of Transfiguration (Matt. 17:
01-08; Mark 09: 02-08; Luke 09: 28-36). |
The
goodness of God |
Matt. 19: 17; Mark 10: 17; Luke 18: 18-19. |
The
power of God |
Is exhibited in His ability to raise the dead (Mark 12: 24-27). With
Him all things are possible (Mark 10: 27; Luke 01: 37 and 18: 27). |
The
Trinity of God |
Is revealed at the baptism of Christ (Mark 01: 09-11) and at the
commissioning of the apostles (Matt. 28: 19). |
Doctrine of Christ
|
Let this mind be in you which was also in
Christ Jesus. Who, being in the form of God, did not
consider it robbery to be equal with God, But made Himself of no reputation, taking
the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man,
He humbled Himself and became obedient to the point of death, even the death
of the cross. Therefore God also has highly exalted Him
and given Him the name which is above every name, That at the name of Jesus every knee
should bow, of those in heaven, and of those on earth, and of those under the
earth, And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father; (Philippians 2: 05-11) |
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Virgin Birth |
Matthew and Luke both emphasise that the Holy Spirit generated the
humanity of Christ (Matt. 1: 18; Luke 1: 35). Matthew greatly emphasises that
Mary had no involvement with a man prior to the birth of Jesus (Matt. 1: 18-25).
Mark too, emphasises that Jesus is “the son of Mary” rather than the son of
Joseph (Jewish tradition usually used the father’s name). |
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Humanity |
All three gospels emphasise the humanity of Jesus. Matthew emphasises
his human genealogy (1: 1-17), his human birth (1: 25) and his infancy (2:
01-23). Luke also emphasises his birth and lowly estate (2: 01-20), his
conformity to Jewish tradition (2: 21-24), and his growth as a young boy (2:
41-52). Mark emphasises the humanity of Jesus more than Matthew and Luke
through his emphasis on the work, life, and activities of Jesus. All three
stress His humanity in the temptations (Matt. 4: 01-11; Mark 1: 12-13; Luke
4: 01-13).Things like manipulating fishing boats, paying taxes, talking with
different people, sweating blood, crying because of abandonment on the cross,
all reflect the humanity of Jesus. Yet He was not an ordinary man; He
forgives sin, has authority over nature, reveals the Shekinah[2]
of God – these things “place him in a class of his own.” |
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Sinlesness |
Although the synoptic gospels present Jesus as a man, they also
indicate He is not an ordinary man, as He is virgin born and sinless. Because
He was virgin born He did not have the sin nature nor the inclination to sin
(note James 1: 14-15). Jesus called men to repentance but there is no record
that He ever confessed sin or repented. His baptism was ‘to fulfill all
righteousness” (Matt. 3: 15), not for confession (Matt. 3: 06). The
temptations also emphasise that while He was tested in all areas that we are,
yet He was sinless (Matt. 4: 01-11; Mark 1: 12-13; Luke 4: 01-13). In His
rebuke of Peter He revealed His complete disassociation from sin (Matt. 16:
23). |
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Deity |
Matthew stresses Jesus as the Son of David (Matt. 9: 27; 12: 23; 15:
22; 20: 30 and 31; 21: 09 and 15; 22: 42). In Matthew 9: 27 it is clear that
the blind men understood the Son of David to be the Messiah who could do the
work of Messiah – such as open the eyes of the blind (Isaiah 35: 05), which
is a work of God (Psalm 146: 08). The use of the name in Matthew 21: 09
reveals its significance as the coming Redeemer who would bring salvation to
the nation and rescue her, bringing in a time of blessing (Psalm 118: 25-26). |
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Jesus as the Messiah |
Matthew continually presents Jesus as the Messiah inasmuch as He fulfils the Old Testament predictions concerning the Messiah (1: 22-23; 2: 05-06; 3: 03; 4: 14-16; 8: 16-17; 11: 05; 12: 17-21; 13: 34-35; 21: 04-06, 09, 16, 42; 23: 39; 24: 30; 26: 31, 64). In Matthew 16: 16 Jesus promptly accepts Peter’s confession of Him as the Christ, the Anointed One. In Mark 14: 61-62 Jesus answered the high priest’s question as to whether He is the Messiah by the affirmative “I am.” |
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The term “Son of Man” |
The origin of the term Son of
Man is Daniel 7: 13 where He is
pictured as triumphantly delivering the kingdom of the Father. The position
of the Son of Man at the right hand of the Father relates it to Psalm 110: 01
and the One who is Lord. Matthew 26: 63-64 indicates the term is basically
synonymous with Son of God. The term emphasises various themes: authority
(Mark 2: 10); glorification (Matt. 25: 31); humiliation (Matt. 8: 20);
suffering and death (Mark 10: 45); relationship with the Holy Spirit (Matt.
12: 32); salvation (Luke 19: 10). Jesus came forward as a heavenly messenger
fulfilling on earth a ministry on men’s behalf which would end in scenes of
final glory. |
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Jesus, the Son of God |
Jesus was the Son of God in
a totally unique sense. “Jesus spoke of God as ‘the Father’, ‘my Father’, ‘my
heavenly Father’, and ‘your heavenly Father’ – for a total of fifty-one
times. Jesus indicated His awareness of the unique relationship (Matt. 11:
27), as did the Father (Matt. 3: 17; Mark 1: 11). The Son is of the same
nature and essence as the Father. In affirming Jesus as His Son, God the
Father was saying that Jesus, His Son, is deity because He is of the same
essence as the Father. |
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Atoning Work |
Following His rejection by the nation Israel, Jesus foretold His suffering
in Jerusalem (Matt. 16: 21;17: 22; 20: 18-29; 26: 01-05; Mark 8: 31; 9: 31;
10:32-34; Luke 9: 22 and 44; 18: 31-33). In these passages the Lord foretold
who would start His death, who would kill Him, how He would be killed, that
He would suffer additional things, and that He would raise the third day.
Jesus Christ taught the disciples that His death would be a substitutionary
atonement (Matt. 20: 28; Mark 10:45). The statement that the Lord would give
His life as a ransom for many implies substitution. In this statement He also
used the word ‘ransom’ which meant the ransom money paid to free a slave. Our
Lord paid the price – His death – to free many from the bondage of sin. At
the institution of the Lord’s Supper, Christ specified that the bread and cup
depicted His body and blood. The blood would be shed on behalf of many for
the forgiveness of sins (Matt. 26: 26-29; Mark 14: 22-25; Luke 22:
15-20). The price of redemption is
described as His blood; the extent of redemption is many; and, the result of
redemption is forgiveness. Through His death our Lord effected a New Alliance
providing forgiveness that the Old Alliance or Covenant (the mosaic law)
could not achieve. |
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Resurrection |
Our Lord predicted His resurrection: Mary Magdalene and the other
women (Mark 16: 02-08; John 20: 01); Peter and John (John 20: 02-10); Mary
Magdalene (John 20: 11-18); the other women (Matt. 28: 09-10); two disciples
travelling to Emmaus (Luke 24: 13-32); the ten disciples gathered together in
the Upper Room (John 20: 19-25); the eleven disciples gathered a week later
(John 20: 26-31); the disciples fishing at Galilee (John 21: 01-25); the
eleven in Galilee (Matt. 28: 16-20);the disciples in Jerusalem (Luke 24:
44-49). John described the handkerchief “folded together” (John 20: 07). The
body of the Lord Jesus has passed through the wrappings, confirming His
resurrection: “He is risen”. |
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Doctrine of the Holy Spirit, as hereunder: |
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Virgin Birth |
Matthew and Luke relate the conception of Jesus in Mary’s womb to the
Holy Spirit coming upon her (Matt. 1: 18; Luke 1: 35). |
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Baptism of Christ |
At Jesus’ baptism the Holy Spirit came upon Him to fill Him with
power for His public ministry. The Holy Spirit also revealed the origin of
our Lord ministry (the Father) and Jesus’ unity with the triune God. Jesus
did not work independently from the Father. |
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Temptation of Christ |
Mark 1: 12 emphasises that it was the Spirit who drove Jesus into the
wilderness to be tempted by the Devil. The confrontation would prove the
invulnerability of the Son. |
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Ministry of Christ |
Matthew 12: 38 reveals that the ministry of Jesus Christ was done
through the holy Spirit – a public witness to all that His power came from
heaven ( see Luke 4: 18-19). |
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Inspired Scripture |
In quoting Psalm 110: 01, Mark 12: 36 states, “For David himself said
by the Holy Spirit,” entailing that the Holy Spirit guided David to write the
correct words as he wrote Psalm 110. This example indicates the ministry of
the Holy Spirit in the inspiration of the Holy Scripture. |
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Doctrine of the Church |
There is no developed doctrine of the church in the synoptic gospels.
The word “church” (ekklesia in
Greek) is used only three times in Matthew, and not in the others Mark and
Luke. Probably, the only incidence in Matthew where it is used in a technical
sense is Matthew 16: 18 where it is seen still as a future happening. |
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Doctrine of Last Things |
The synoptic gospels provide a wide range of material concerning the
last things. The word “kingdom” is major in the synoptic gospels, occurring
fifty-six times in Matthew, twenty-one times in Mark, forty-six times in Luke,
(and only five times in John.) Matthew also uses the term “king” more times
(twenty-three) than any other New Testament book. The synoptic gospels stress
that Jesus came to establish the millennial kingdom. The first occurrence of
the term is found in Matthew 3: 02 where John the Baptist preached, “Repent
for the kingdom of heaven is at hand.” Jesus preached the same message (Matt.
4: 17), urging the people to repent in anticipation of Messiah’s
kingdom. He revealed His
qualifications through His words (Matt. 5-7) and through His works (Matt
8-10). In the light of this evidence, the nation’s leaders gave their
evaluation: “Now when the Pharisees heard it they said, “This fellow does not
cast out demons except by Beelzebub, the ruler of the demons.” (Matt 12: 24)
The King had been rejected by His subjects; therefore, as a result, the
kingdom would be held in wait. Jesus described the temporary period between
the rejection of the Messiah at His first advent and His reception at His
second advent in the parables of Matthew chapter 13. Before the King’s return to establish the
millennial kingdom Jesus revealed the calamities that would take place with
Israel and the world. The Tribulation will take place (Matt. 24: 04-28; Mark
13: 05-23; Luke 1: 08-23), followed by the Second Advent of Christ (Matt. 24:
29-51; Mark 13: 24-37; Luke 21: 24-36. Israel will be held responsible for
the privileges and knowledge the nation has had (Matt. 25: 01-30); the
gentiles will also be judged according to their response to the message in
the Tribulation (Matt. 25: 31-46). |
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Epilogue:
What is the Victorious Life?
The Victorious life is manifested in the Lord Jesus’ grace manifested
through us to the world. It is our privilege to serve through prayer, faith and
in loving patience to the Lord. The world around may be grieving over their own
failures, or they may be blind to them. And they may see weakness and failure
in us that we are just as blind to. However, looking unto Jesus, we see that
the victorious life was not a theory to Him. He paid the price moment by moment
and lived it. His perfect love for the Father and for man, His humility and
self-abnegation, His prayer life and faith and utter dependence upon God, His
silence before His accusers, His patience and unfailing love towards His
disciples, His perfect obedience to the Father and yielding of Himself to
death, even for those who hated and reviled Him, were not theory; they were His
life.
His life in us will be that same life. It will not be theory. It will be
no easier; it will cost no less. Without it we are and have nothing.
In his letter to the Romans, the apostle Paul explains the principles
and the objective of the overcoming life. In the sixth chapter he tells us that
sin must not have dominion over us. He writes: “For sin shall not have dominion
over you, for you are not under law but under grace. What then? Shall we sin
because we are not under law but under grace? Certainly not! Do you not know that to whom you present
yourself slaves (instruments) to
obey, you are that one’s slaves (instruments)
whom you obey, whether of sin leading to death, or of obedience leading to
righteousness? But God be thanked that though you were slaves (instruments) of sin, yet you obeyed from
the heart that form of doctrine to which you were delivered. And having been
set free from sin, you became slaves (instruments)
of righteousness.” (Romans 6: 13-18)²
The triumphing in Christ does not mean a freedom from temptation, testing
and trial. It does not mean the cessation of Satan’s attacks and efforts to
discourage, to ensnare and bring to defeat. The warfare did not cease in the
Apostle Paul’s life; rather, he triumphed in the warfare. He testified: “We are
pressed on every side, yet not crushed; we are perplexed, but not in despair;
persecuted, but not forsaken; struck down, but not destroyed – always carrying
about in the body the dying of the Lord Jesus, that the life of Jesus also may
be manifested in our mortal flesh. So then death is working in us, but life in
you. (2 Corinthians 4: 08-12)
The victorious life in Christ means the fulfilling of the basic
commandment to love God with all the heart, mind and strength and our neighbour
as oneself. That is the victorious life that our Lord lived. For us to do this,
Christ must live in us.
Philippe De Coster, DD
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[1] The favour and graciousness shown by God to guilty man. It stands in
contrast to law, John 01: 17; Galatians 05: 04; also to works and to desert or
reward, Romans 04: 04; 11: 06: ‘by grace you are saved.’ Ephesians 02: 05 and 08.
The grace of God is vouchsafed to the saints (believers) along the way. We find
nearly all the epistles begin and end with the invocation of grace on the
churches: whereas when individuals are addressed MERCY is added. 1 Timothy 01:
02; 2 Timothy 01: 02; Titus 01: 04; 2 John 03. The different aspects of grace
and mercy have been set forth: “Grace refers more to the source and character
of the sentiment; mercy to the state of the person who is its object. Grace may
give me glory; mercy contemplates some need in me. Mercy is great in the
greatness of the need; grace in the thought of the person exercising it.”
[2] Shekinah, Shechi’nah. A name not found in Scripture, but used by the
Rabbis and others for the visible symbol of the presence of God, as was seen at
the dedication of the temple built by Solomon, and at the transfiguration.