Download pptx - Archaeology ofthefourgospels.latest

Archaeology of the Four Canonical Gospels.

Digging for Jesus In Each Gospel "Tell"

What is a Tel/Tal/Tell? Repeated,

Renewed Building on Older Sites

Tel Jericho, Israel – One of the Oldest Cities in the World

Evidence of Earliest Occupation, ca. 5000 BCE

Working Tel Jericho

For Good Work Down a TelAttention to Every Detail is EssentialDestroy Nothing Before Records are

Made

Stratify the Finds Aided by Geology and Pottery

Southern Israel

Locate and Measure Finds

Carefully Sift for Finds

Process Even the Smallest Finds

What Archaeologists Do With the Earth, Biblical Scholars Do with Texts

–Carefully Dig Into Them!

The Four Canonical Gospels The Oldest Sources to Dig Through To

The Jesus of History

Held in the Metropolitan Museum of Fine Art, New York,

NYIvory Codex CoverDated 1000 – 1050

CE

Agnus Dei? The Lamb of God?

Beltex Ram, Northern Italy (From

Sudan?)

Other Beltex

TEXT CRITICISM

Collect all the Available Manuscripts (Hand Written Texts, and there are five thousand for the New Testament) Prior to the Introduction of Moveable Type which, thereby, Assured Identical Printed Copies Thereafter.

Date the Manuscripts On the Basis of Calligraphy and, if Possible, on the Basis of Carbon 14 Analysis.

Create "Families" of Manuscripts on the Basis of Comparing Quotations of the Scriptures by Church Fathers, Known to Be Living in Particular Regions, with MSS with Same Readings.

Don't "Count" Manuscripts but "Weigh" Them.

Give Priority to Older and More Difficult Readings and A Number of Other Text Critical Principles.

Other Selected Text Critical Principles

Assume that Mark was the Earliest Gospel to be Written.

Harmonistic Readings are Later Readings.

The More Difficult Reading is the More Original.

The More Semitic Reading is the More Original.

The Reading Which Could Have Given Rise to the Others is the More Original.

The Reading Most in Accord with the Style of the Author is the More Original

Two of the Most Significant Text Critical Problems are in

the Gospels The Endings of Mark (Mk 16:9-20, and Two

Others, following Mk 16:8)

The Pericope of the Woman Caught in Adultery (John 7:53-8:1) In some other MSS, this story follows Jn 7:36, rather than 7:52. In still others, it follows Jn 7:44 and it is even found in Luke's Gospel following Lk 21:38 or, according to a corrector of one MS, following Lk 24:53, i.e. at the very close of Luke's gospel.

Some Gospel Fragments

The Manuscript Evidence

∏45. Example Here has Parts of Luke13-14Dated ca. 250 CE, Acquired by Sir Chester Beatty of London in 1930-31 and Now in

the Beatty Museum in a suburb of Dublin, Ireland

∏52 The Oldest Fragment of the Greek New Testament,

Dated ca. 125 CE, (3 ½ X 2 ½ inches) Parts of John 18:31-33, 37-38

Recto Verso

Bought in Egypt by Bernard P. Grenfell and

eventually given to the University

Library, Manchester, UK

and placed among a

collection of manuscripts known as the John Rylands

Papyri

One of the Oldest Complete Greek Bibles:

Old and New Testaments a = Codex SinaiticusSome

Leaves First Found ca. 1850 by

Constantin von

TischendorfIn a Bin

Being Used to Start the Fire in the Kitchen at the Greek Orthodox

monastery of St.

Catherine at the base

of a traditional

site of Mount Sinai

A Page of Codex SinaiticusOne of Two Oldest Complete Copies of NT

Probably Prepared in Alexandria, along with Codex B (Vaticanus)

DATED TO FOURTH CENTURY CE

Now on Display in the British Museum,London, along with A = Alexandrinus

B = Codex Vaticanus, Uncial, 4th Century CE

Probable Provenance:Alexandria,

Egypt,Perhaps Even

from the SameScriptorium

WhichProduced Codex

Sinaiticus

Held in the Vatican

Library since the 15th Century

Constantine's Letter to Eusebius (ca. 325 CE)

Victor Constantinus, Maximus Augustus, to Eusebius.

It happens, through the favoring providence of God, our Savior, that great numbers have united themselves to the most holy church in the city which is called by my name [Constantinople]. It seems, therefore, highly requisite, since that city is rapidly advancing in prosperity in all other respects, that the number of churches should also be increased. Do you, therefore, receive with all readiness my determination on this behalf. I have thought it expedient to instruct your Prudence to order fifty copies of the sacred Scriptures, the provision and use of which you know to be most needful for the instruction of the Church, to be written on prepared parchment in a legible manner, and in a convenient, portable form, by professional transcribers thoroughly practiced in their art. The Bishop of the diocese has also received instructions by letter from our Clemency to be careful to furnish all things necessary for the preparation of such copies; and it will be for you to take special care that they be completed with as little delay as possible.

Eusebius, Life of Constantine IV.36

Eusebius on the Delivery of these

Codices Such were the emperor’s commands, which were followed by the

immediate execution of the work itself, which we sent him in magnificent and elaborately bound volumes of a threefold and fourfold form.

[NOTE: It may well be that Codices א and B were two "first draft" experimental copies for those 50 ordered by the Emperor Constantine, but, because of their preliminary nature (note, e. g., the 3 columns per page of Vaticanus with modest illumination and the four columns per page of Sinaiticus without illumination), they were never circulated or used, so they managed to survive from antiquity.]

Eusebius, Life of Constantine IV.37

Gospel Harmonies

One Gospel Harmony Seems to Have Been Used by Justin Martyr (103-165 CE) in His Writings (See the Harvard Dissertation by Arthur J. Bellinzoni, The Sayings of Jesus in the Writings of Justin Martyr. Supplements to Novum Testamentum (Leiden: Brill, 1967). Original Thesis defended in 1963.

Another harmony was composed by a Roman Christian, Tatian (ca. 120 – 180 CE), and titled Diatessaron ("One Through Four"). It survives today in an old Syriac version and a few other more recent translations, such as Arabic.

A third harmony in commentary form was also produced in Rome by St. Augustine (13 November 354 – 28 August 430 CE). See his de Consensu Evangelistarum ("Concerning the Harmony/Consensus of the Evangelists").

The Best Work on Tatian (ca. 110-180 CE) in English by William L. Peterson

If Mark's Gospel Is a Conflation of Mt and Lk, Then…

There seems to be a tradition of conflation in Rome from

The Gospel of Mark (1st century CE),

Through a conflated text of the gospels used by Justin Martyr (ca. 103 – 165 CE)

And the Diatessaron of Tatian (110 – 180 CE).

To Saint Augustine of Hippo Regius and, later, Rome, (354-430 CE).

Source Criticism

What is the relationship between and among the Synoptic Gospels (Mt, Mk, Lk)?

Did One of the Synoptics Use One or More of the Other Synoptics?

Which of the Synoptics wrote First? Second? Third?

What Other Sources Did the Synoptic Evangelists Also Likely Use?

External Patristic Evidence

What Can We Learn About the Character of Each of the Synoptic Gospels, Their Interrelationships, and the Sequence of Their Composition from Testimonies of the Some of the Oldest Church Fathers?

Papias (60-130 CE)

Clement of Alexandria (150-215 CE)

Irenaeus (130-200 CE)

Origen (185-254 CE)

Eusebius of Caesarea (260-340 CE)

Jerome (342-420 CE)

Augustine (354-430 CE)

Fragments of Papias of Hierapolis (60-130 CE), Knew the Apostle John and Polycarp,

an Early Martyr

And, for you, I shall not hesitate also to classify with the Sacred Scriptures whatever at anytime I had both duly learned from the Presbyters and duly remembered, being absolutely confident of their truth. For I was not one to take pleasure, like so may people, in those who talk at great length, but in those whose teaching is true; nor in those who remember the directives of others, but in those who remember the ones given by the Lord to the Faith and that come from the Truth itself.

Papias 1 (continued)

If then indeed someone who had followed the Presbyters happened to come along, I used to inquire about the words of the Presbyters --- what Andrew or Peter had said, or what Philip, or what Thomas or James or what John or Matthew, or any other disciple of the Lord, --- and what Aristion and the presbyter, John, disciples of the Lord, were still saying. For I reckoned that whatever is taken out of Books is not as useful to me as the (utterances) of a living and abiding voice.

Eusebius, Ecclesiastical History 3.39.3-4.

Papias 2

And this, the Presbyter [John?] used to say,

"Mark, being the recorder (hermeneutes) of Peter, wrote accurately but not in order whatever he (Peter) remembered of the things either said or done by the Lord. For he (Mark) had neither heard the Lord nor followed him but later (heard and followed) Peter, as I said; who used to make his discourses according to the chreias, but not making, as it were, a literary composition of the Lord's sayings; so that Mark did not err at all when he wrote certain things, just as he (Peter) recalled them. For he had but one intention, not to leave out anything he had heard nor to falsify anything in them"

This is what was related by Papias about the (Gospel) of Mark.

Eusebius, Ecclesiastical History 3.39.15

Papias 3

But about (that gospel) of Matthew, this was said,

"For Matthew composed the Logia in a Hebraic style;* but each recorded them as he was in a position to."

*Alternatively, the Greek words Hebraisti dialektw could be understood as "in the Hebrew dialect," i. e. Aramaic. Later scholars of the Church, in fact, took these words to mean that Matthew originally wrote his gospel in either Hebrew or Aramaic and Jerome actually claims to have seen a Hebrew version of Matthew, when he was in residence in Bethlehem.

Eusebius, Ecclesiastical History 3.39.16

Clement of Alexandria, (150 – ca 215 CE) Student of Pantaenus, Teacher of Origen In the Catechetical School of Alexandria,

Egypt

This work is not a writing artfully constructed for display, but my notes stored up for old age as a remedy against forgetfulness, an artless image and a rough sketch of those powerful and animated words which it was my privilege to hear from blessed and truly remarkable men.

Clement, Stromateis, 1.11

Quoted in Eusebius, Ecclesiastical History 5.11.3

Clement 2Of these, the one --- the Ionian --- was in Greece, the other in

Magna Graecia; the one of them was from Coele-Syria, the other from Egypt. There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine. But when I met with the last --- in ability truly he was the first --- having hunted him out in his concealment in Egypt, I found rest. These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the fathers --- but few of these were like the fathers --- have come by God's will even to us to deposit those ancestral and apostolic seeds.

Clement, Stromateis 1.1.11

As Quoted in Eusebius, Ecclesiastical History 5.11.4-5

Clement's Sources, Geographically Diverse

Magna Graecia

Ionia

Clement 3

And again in the same books (Stromateis) Clement has inserted a tradition of the primitive elders with regard to the order of the Gospels, as follows. He said that "those gospels were written first which include the genealogies, but that the Gospel according to Mark came into being in the following manner…. John, last of all, conscious that the outward facts had been set forth in the (previous) gospels, was urged on by his disciples and, divinely moved by the Spirit, composed "a spiritual gospel."

This is Clement's account.

Clement as Quoted in

Eusebius, Ecclesiastical History, 6.14.5-7.

The Latin Monarchian Prologue to Mark (4th – 5th

Century CE) Lastly, [Mark], at the outset of his book of the

Gospel, strictly understood and starting his preaching of God from the Lord's baptism, did not demur to exposing [the Lord's] birth in the flesh, as he had already seen it present in both of the preceding [Gospels of Mt and Lk].*

*This testimony also accords with the testimony of Clement, derived from that of "the primitive elders."

Sedulius Scottus (9th Century Irish Monk)

Matthew and Luke, who, according to some, as the Ecclesiastical History relates, wrote their gospels before Mark.*

This is, most likely, a reference to Eusebius' Ecclesiastical History 6.14.5-6, i. e. Clement of Alexandria's note quoted in the previous slide about the tradition from the primitive elders that "those gospels with genealogies (including Mt and Lk) wrote before (any others, presumably all those without genealogies, which would include Mark.)

Irenaeus of Lyons in Gaul (2nd Century CE)

Matthew published his Gospel among the Hebrews in their own language, while Peter and Paul were preaching and founding the Church at Rome. After their exodus, Mark, the disciple and interpreter of Peter, also transmitted to us in writing those things which Peter had preached; and Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared. Afterwards, John, the disciple of the Lord, who also reclined on His bosom, published his Gospel, while staying at Ephesus in Asia.

Irenaeus, as quoted by Eusebius, Ecclesiastical History 5.8.2-4.

Origen of Alexandria, Student of Clement

(ca. 185 -254 CE) Among the four gospels, which are the only indisputable

ones in the Church of God under Heaven, I have learned by tradition that the first was written by Matthew, who was once a tax/toll collector, but afterwards an apostle of Jesus Christ, and it was prepared for converts from Judaism, and published in the Hebrew language. The second is by Mark, who composed it according to the instructions of Peter, who, in his Catholic Epistle (1 Peter) acknowledges him as a son saying, "The church that is at Babylon (i. e. Rome) elected together with you, salutes you, and so does Mark, my son." (1 Peter 5:13) And the third, by Luke, the Gospel commended by Paul, and composed for Gentile converts. Last of all, that by John.

Origen, as quoted by Eusebius, Ecclesiastical History 6.25.3-6

The First Four Great "Doctors" of the Western Church

(Named in 1298 CE)

St. Ambrose (ca. 337 – 397 CE) [Teacher of Augustine]

St. Jerome (ca. 347 – 420 CE) [Patron Saint of Librarians]

St. Augustine (354 – 430 CE)

Pope Gregory the Great (ca. 540 – 604 CE)

Hieronymus = Jerome (ca. 347-420 CE), Correspondent with Augustine, Commissioned by Pope Damasus to Produce an Official Latin

Translation of the Bible

Takes up the Evangelists in his Lives of Illustrious Men in this order.

# 3 Matthew

# 7 Luke

# 8 Mark

# 9 John

Jerome Re: MatthewLives of Illustrius Men

3 The first evangelist is Matthew, the publican

(Mt 9:9), who was surnamed Levi (Lk 5:27-28). He published his Gospel in Judea in the Hebrew language (or style), chiefly for the sake of the Jewish believers in Christ, who adhered in vain to the shadow of the law, although the substance of the Gospel had come.

Jerome Re Mark

The second is Mark, the interpreter of the Apostle Peter, and the first bishop of the Church at Alexandria. He did not himself see our Lord and Savior, but he related the matter of his Master's preaching with more regard to minute detail than to historical sequence.

Jerome re Luke

The third is Luke, the physician (Col 4:14, cf. Philemon 24 and 2 Tim 4:11), by birth a native of Antioch, in Syria, whose praise is in the Gospel. He was himself a disciple of the Apostle, Paul, and composed his book in Achaea. He thoroughly investigates certain particulars and, as he himself confesses in the preface (Lk 1:1-4, cf Acts 1:1-2), describes what he had heard rather than what he had seen.

Jerome re John

The last is John, the Apostle and Evangelist, whom Jesus loved most (cf. Jn 13:23, 19:26-27, 20:2, 21:7, 21:20), who, reclining on the Lord's bosom (Jn 13:23), drank the purest streams of doctrine and was the only one thought worthy of the words from the cross, 'Behold, they mother" (Jn 19:26-27). When he was in Asia, at the time when the seeds of heresy were springing up, he was urged by almost all bishops of Asia then living, and by deputations, from many churches, to write more profoundly concerning the divinity of the Savior, and to break trough all obstacles so as to attain to the very Word of God (if I may so speak) with a boldness a successful as it appears audacious. Ecclesiastical history relates that, when he was urged by the brothers to write, he replied that he would do so, if a general fast were proclaimed and all would offer up prayer to God; and when the fast was over, the narrative goes on to say, being filled with revelation, he burst into the heaven-sent Preface: "In the beginning was the Word, and the Word was with God, and the Word was God, this was in the beginning with God.

All four of the preceding quotations are found in Jerome, Preface to the Gospel of Matthew

Leonardo DaVinci's Last Supper (Completed 1498 CE)

From the Rectory Wall of Santa Maria delle grazie, Milan, Italy

The Rectory After WW II Bombing,15 August 1943

Augustine of Hippo 1: Harmony of the Gospels, Book

1. 2, 3-4 It would appear that Matthew, Mark, Luke and John had one

order determined among them with regard to the matters of their personal knowledge and their preaching, but a different order in reference to the task of giving the written narrative. As far, indeed, as concerns the acquisition of their own knowledge and the charge of preaching, those unquestionably came first in order who were actually followers of the Lord when He was present in the flesh, and heard Him speak and saw him act; and with a commission received from His lips, they were dispatched to preach the gospel. But as respects the task of composing that record of the gospel which is to be accepted as ordained by divine authority, there were only two, belonging to the number of those whom the Lord chose before the Passover, that obtained places, namely the first and last.

Harmony of the Gospels, Book 1(continued)

For the first place in order (of the NT canon) was held by Matthew and the last by John. And, thus, the remaining two (Mark and Luke), who did not belong to the number (of the twelve disciples/apostles) referred to, but who at the same time had become followers of Christ who spoke in these others (Mt and Jn), were supported on either side (in the canon) by the same, like sons who were to be embraced, and who, in this way, were set in the midst between these two (Mt, Mk, Lk, Jn).

And however they may appear to have kept each of them a certain order of narration proper to himself, this is certainly not to be taken as if each individual writer chose to write in ignorance of what his predecessor had done.

Harmony (continued)

Matthew is understood to have taken in hand to construct the record of the incarnation of the Lord, according to the royal lineage, and to give an account of the deeds and words, as they stood in relation to this present life of men. Mark follows him closely and looks like an attendant (comes) and epitomizer (breviator).

Harmony 1.2.6

Whereas, then, Matthew had in view the kingly character and Luke, the priestly, they have at the same time both set forth pre-eminently the humanity of Christ: for it was according to His humanity that Christ was made both King and Priest. And this was one with the purpose that there might be a mediator between God and men, the man Christ Jesus, to make intercession for us. Luke, on the other hand had no one connected to him to act as his summarist in the way that Mark was attached to Matthew. … Luke, whose object contemplated the priestly office of Christ, did not have any one to come after him as a confederate, who was meant in some way to serve as an epitomizer of his narrative.

Harmony 1.6.9

Those who have taken the lion to point to Matthew, the man to Mark, the calf to Luke, and the eagle to John, (such as, Augustine, himself) have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark, the ox to Luke and the lion to John (such as Augustine's predecessor, Irenaeus).

Harmony 4.10.11

Thus, too, it is clearly an admitted position that the first three--- namely, Matthew, Mark and Luke --- have occupied themselves chiefly with the humanity of our Lord Jesus Christ, according to which He is both king and priest. And in this way, Mark, who seems to answer to the figure of the man in the well known mystical symbol of the four living creatures either appears to be preferentially the companion (comes) of Matthew as he narrates a larger number of matters in unison with him whose wont it is, as I have stated in the first book, to be not unaccompanied by attendants; or else, in accordance with the more probable account of the matter, he holds a course in conjunction with both (Mt and Lk).

Harmony 4.10.11

For although he is at one with Matthew in the larger number of passages he is nevertheless at one rather with Luke in some others; and this very fact show him to stand related at once to the lion and to the calf, that is to say, to the kingly office which Matthew emphasizes to the sacerdotal which Luke emphasizes wherein also Christ appears distinctively as man, as the figure which mark sustains stands related to both these. On the other hand, Christ's divinity, .. Like an eagle, he abides among Christ's sayings of the sublimer order in no way descends to earth but on rare occasions.

The Four Beasts of Ezekiel

Ezek. 1:5 In the middle of it was something like four living creatures. This was their appearance: they were of human form.

Ezek. 1:10 As for the appearance of their faces: the four had the face of a human being, the face of a lion on the right side, the face of an ox on the left side, and the face of an eagle;

Church Fathers' Systems of Assignment of Beasts to the Evangelists (Ezekiel's Order)

Church Father

Human Lion Ox Eagle

Irenaeus Matthew John Luke Mark

Augustine Mark Matthew Luke John

Pseudo-Athanasius

Matthew Luke Mark John

Jerome Matthew Mark Luke John

Among the Old Latin MSS, Some Place the Apostles (Matthew and John) Before the Apostolic Men (Luke and Mark) in

an "Order of Dignity" and, Perhaps, Adding a Sub- "Order of Composition" (Matthew Before John and Luke Before Mark).

Irenaeus is Here Probably Conforming His Assignments Both to the pre-Vulgate, Canonical Order and to the Sequence of the

Beasts as They Appear in Ezekiel.

The Same Four Beasts of Revelation

Rev. 4:6 and in front of the throne there is something like a sea of glass, like crystal. ¶ Around the throne, and on each side of the throne, are four living creatures, full of eyes in front

and behind: Rev. 4:7 the first living creature like a lion, the second living creature like an ox, the third living creature with a face

like a human face, and the fourth living creature like a flying eagle.

Church Fathers' Systems of Assignment of Beasts to the Evangelists (Order in

Revelation)Church Father

Lion Ox Human Eagle

Irenaeus John Luke Matthew Mark

Augustine Matthew Luke Mark John

Pseudo-Athanasius

Luke Mark Matthew John

Jerome Mark Luke Matthew John

Augustine's Assignments Conform both to His own "more probable" Order of the Composition of the

Gospels and to the Order in Which the Beasts Appear in Revelation.

Augustine Implicitly Responds to Irenaeus Whose Assignments Conform to the Order in which the Beasts

Appear in Ezekiel and the Canonical Order of the Gospels in Pre-Vulgate Latin MSS.

The Evangelists and Their Symbols on the Book of Kells (Completed ca.

800 CE)

Matthew

Luke

Mark

John

Man. Jerome's Symbol for Matthew

From Lindisfarne Gospels

7th Century CENow in the British

Museum,London, England

The Gospel According to Matthew

Some Characteristics of the Gospel According to Matthew

1. Most "Jewish" of the Canonical Gospels. (cf. Mt 23:5 cf. Lk 20:46//Mk 12:38-39)

2. Genealogy is a Royal Line Through David the King (Mt 1:1-17; cf. Lk 3:23-38)

3. In the Birth Narratives, Annunciations are Made in Dreams to Joseph (not to Mary through Angels), Magi Visit the Holy Family In A House (not a manger). (Mt 1-2; cf. Lk 1:5-2:51)

4. Contains 5 (or 6?) Great Speeches of Jesus (cf. Torah=5 Books of Moses). (Mt 4:23-7:29; 9:35-11:1; 13:1-53; 18:1-19:1; 23:1-26:1)

5. Jesus' First Sermon is the "Sermon on the Mount." (cf. Moses receiving Torah on Mt. Sinai) Mt 4:23-7:29, cf. Sermon in Nazareth in Lk 4:16-30 and Lk 6:17-7:1

6. Sermon Contains the Commonly Used Form of "The Lord's Prayer" (Mt 6:9-13 Contrast Lk 11:1-4).

7. Uses "Proofs from Prophecy" to Compose and Support the Narrative (Mt 1:22, 2:5, 2:15, 2:17, 3:3, 4:14, 8:17, 12:17, 13:35, 21:4, 27:9)

Phylacteries/Tefillin

Tefillin from Qumran1st Century BCE

Kraspedas/Tzitzit

Great Speeches in Matthew

Sermon on the Mount (Matthew 5:1-7:28)

Missionary Discourse (Matthew 10:1-11:1)

Parables Discourse (Matthew 13:1-53)

Church Discourse (Matthew 18:1-19:1)

[Anti-Pharisaic Discourse (Matthew 23:1-39)]

Eschatological Discourse (Matthew 24:1-26:1)

Matthew's Lord's Prayer

From Heaven to EarthOur Father, who art in Heaven,1a. Let your name be hallowed.} Re: Heavenly Realm.2a. Let your Kingdom come.} Re: Heavenly Realm3a. Let your will be done.} Re: Heavenly Realm On earth, as it is in heaven.1b. Give us this day our daily bread.} Re: Earthly Realm2b. Forgive us our debts, so* we forgive our debtors.} Re:

Earthly Realm3b. Lead us not into the time of trial, but deliver us from the Evil One.} Re: Earthly RealmAmen

*ΩΣ

Luke's Lord's Prayer

Father,1a. Hallowed be Your Name.2a. Your Kingdom Come.

1b. Give us each day our daily bread.2b. And forgive us our sins, for we ourselves forgive everyone indebted to us.3b. And do not bring us into the time of trial.

Ox. Jerome's Symbol for Luke




The Gospel According to LukeSome Characteristics of the Gospel According to Luke

1. Begins with a Typical Hellenistic Preface (Lk 1:1-4). Wrote the Two Volume Work, Luke-Acts, Which also Begins with a Typical Hellenistic Preface (Acts 1:1-2)

2. Parallel Annunciations, Births and Circumcisions of John the Baptist and Jesus (Lk 1:1-2).

3. Contains a distinctive "Travel Narrative" (Lk 9:51-19:45?).

4. Contains a Priestly Line in Jesus' Genealogy (Lk 3:23-38). (cf. Mt's Royal line).

5. More of a Gentile Oriented Gospel (Lk 20:46-47, cf. Mt 23:2-5 is more Jewish).

6. Major Interests Include Jerusalem, Women, the Poor, Samaritans, the Outcast.

7. Affirms "Eschatological Reversal" in Numerous Places and Ways. (e.g. Magnificat, Lk 1:46-55)

8. Although Luke affirms that Jesus Fulfills Scripture (e.g. Lk 24:27), he does not supply "proof texts," in the way that Matthew does (e.g. Mt 1:22-23).

Hellenistic PrefacesLuke 1:1-4 Acts 1:1-2

Acts 1:1 ¶ In the first book, Theophilus, I wrote about all that Jesus did and taught from the beginningActs 1:2 until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen.

Luke 1:1 ¶ Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, Luke 1:2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, Luke 1:3 I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, Luke 1:4 so that you may know the truth concerning the things about which you have been instructed.

John and Jesus in Parallel

Annunciation of Birth of John Lk 1:5-25

Annunciation of Birth of

Jesus Lk 1:26-38

Meeting of Elizabeth and Mary

Lk 1:39-56

Birth and Circumcision of John

Lk 1:56-80

Birth, Circumcision and Redemption of

Jesus Lk 2:1-40

Jesus in the Temple with the Elders at

TwelveLk 2:41-52

Beginning of Travel Narrative

Luke 9:51 ¶ When the days drew near for him to be taken up, he set his face to go to Jerusalem. Luke 9:52 And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; Luke 9:53 but they did not receive him, because his face was set toward Jerusalem.

Lion. Jerome's Symbol for Mark




The Gospel According to Mark

Some Characteristics of the Gospel According to Mark

1. Mark is a "Bridge Gospel" Between the More Jewish Matthew and the More Gentile Luke.

2. Wilhelm Wrede (1859-1906) once described Mark as "A Passion Narrative with an Extended Introduction" (But not too extended! The Passion Narrative Begins in Mark No Later Than Mk 3:6, [for an even earlier hint of trouble for Jesus, see Mk 2:5-7)

3. A Fast Moving Narrative, often connected simply by the word, "and," or punctuated by the phrase, "and immediately," (e.g. Mk 1:10, 12, 18, 20, etc.).

4. Johann Jacob Griesbach (1745-1812) once stated that Mark was filled with stories drawn from Matthew or Luke or both, except for some 25 verses (Mk 3:7-12, 4:26-29, 7:32-37, 8:22-26, 13:33-36), but this number of 25 discounted a rather large number of words and phrases by which Mark elaborated on stories drawn from Mt, Lk or both. (The Markan Overlay).

The Markan Overlay Pavlin (again) used to unite two contextually

separated passages. (Mk 2:1, 2:13, 3:1, 3:20, 4:1-2, 5:21, 7:14, 7:31, 8:1, 8:13, 10:1bis, 10:10, 10:32, 11:27)

Jesus heals or preaches openly and then explains his open activity privately to his disciples who question him in a house. (Mk 4:10-11, 7:17, 9:28-29, 10:10)

to; eujaggevlion (the Gospel) used absolutely (Mk 1:1, 1:15, 8:35, 10:29, 13:10, 14:9, [16:15]). Cf. oJ lovgo" (the word) used absolutely (Mk 1:45, 2:2, 4:14, 15bis, 16, 17, 18, 19, 20, 4:33, 5:36, 7:29, 8:32, 9:10, 10:22, [16:20]). to; musthvrion (the mystery) used absolutely (Mk 4:11).

Eagle. Jerome's Symbol for John




The Gospel According to John

Some Characteristics of the Gospel of John

1. Clement of Alexandria (150-215 CE) already called John "a spiritual gospel" in distinguishing it from Mt/Mk/Lk. John is a very "reflective" gospel.

2. Jesus' Ministry Includes 3 Visits to Jerusalem for Passover. Therefore, Jesus Had a Three Year Ministry, rather than the 1 year suggested in Mt/Mk/Lk

3. The first half of John's Gospel is organized by a series of "Signs" = Miracle Stories. (ex. Jn 2:11, 2:18, 2:23, 3:2, 4:48, 4:54, 6:2, 6:14, 6:26, 6:30, 7:31, 9:16,10:41, 11:47, 12:18, 12:37, 20:30)

4. The Gospel of John Can Be Divided into a "Book of Signs" (Chapters 1-12) and a "Book of Glory." (Chapters 13-20)

5. Jesus Teaches More Like a Greek Philosopher Than a Jewish Rabbi.

6. Cleansing of the Temple Takes Place Three Years Before Jesus is Arrested, rather than during Jesus last week prior to his death (Mt/Mk/Lk).

The "I am" SayingsVerses "I am" Sayings

Jn 6:35, 48, cf. 6:41, 51

"I am the Bread of Life"

Jn 8:12, 9:5

"I am the Light of the World

Jn 10:7 "I am the Gate for the Sheep"

Jn 10:9 "I am the Gate"

Jn 10:11, 14

"I am the Good Shepherd"

Jn 11:25 "I am the Resurrection and the Life"

Jn 14:6 "I am the Way, the Truth and the Life"

Jn 15:1 cf. 15:5

" I am the True Vine"

Exodus 3:13-14

Ex. 3:13 ¶ But Moses said to God, “If I come to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” Ex. 3:14 God said to Moses, “I AM WHO I AM.” He said further, “Thus you shall say to the Israelites, ‘I AM has sent me to you.’”

Hebrew for "I am who I am," The Verb, "To Become"

and the Divine Name, YHWH

אהיה אׁשר אהיה

היה

יהוה

From the Gospels To The Historical Jesus – Three

Common CriteriaSeeking the Historical Jesus

Criterion 1. Double Dissimilarity – Trust That Which is Not in Conformity with the Interests of Either (1) First Century Judaism or (2) The Earliest Christian Community.

Criterion 2. Coherence – Gather Other Material from the Gospels Which Conforms to this Meager Early Layer.

Criterion 3. Multiple Attestation – Gather Other Materials from the Gospels Which Appear in More Than One Layer of the Synoptic Tradition.

An Example of Double Dissimilarity

Matt. 5:43 ¶ “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’

Matt. 5:44 But I say to you, Love your enemies and pray for those who persecute you,

Matt. 5:45 so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.

Matt. 5:46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?

Matt. 5:47 And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same?

Matt. 5:48 Be perfect, therefore, as your heavenly Father is perfect.

An Example of Coherence

Luke 10:30 Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead.

Luke 10:31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side.

Luke 10:32 So likewise a Levite, when he came to the place and saw him, passed by on the other side.

Luke 10:33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity.

Luke 10:34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him.

Luke 10:35 The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’

Luke 10:36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?”

Luke 10:37 He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

An Example of Multiple Attestation

Parable of the Lost Sheep Parable of the Lost Coin

Luke 15:1 ¶ Now all the tax collectors and sinners were coming near to listen to him. Luke 15:2 And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” Luke 15:3 ¶ So he told them this parable: Luke 15:4 “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? Luke 15:5 When he has found it, he lays it on his shoulders and rejoices. Luke 15:6 And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’

Luke 15:8 ¶ “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? Luke 15:9 When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’

The Parables – Triple Tradition (Mt/Mk/Lk

1. The Mustard Seed (Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19)

2. The Sower (and the Soils) (Matthew 13:1-23; Mark 4:3-20; Luke 8:4-15)

3. The Vineyard (Matthew 21:33-46; Mark 12:1-11; Luke 20:9-19)

The Parables – Double Tradition (Mt-Lk)

1. The Wise Builder (Matthew 7:24-27; Luke 6:47-49)

2. The Leaven (Matthew 13:33; Luke 13:20-21)

3. The Lost Sheep (Matt 18:12-13; Luke 15:3-7)

4. The Banquet (Matt 22:1-14; cf., Luke 14:15-24)

5. The Talents or Minas (Pounds) (Matt 25:14-30; Luke 19:11-27)

6. The Wise and Foolish Stewards (Matt 24:45-51; Luke 12:42-48)

The ParablesSingle Tradition - Matthew

1. The Wise Builder (Matthew 7:24-27)2. The Wheat and the Weeds (Matthew 13:24-27)3. The Treasure in the Field (Matthew 13:44)4. The Pearl of Great Value (Matthew 13:45-46)5. The Dragnet (Matthew 13:47-50)6. The Unmerciful Servant (Matthew 18:21-35)7. The Workers in the Vineyard (Matthew 20:1-16)8. The Two Sons (Matthew 21:28-32) cf. Prodigal Son (Luke 15:11-32)9. The Wise Steward (Matthew 24:45-51)10. The Ten Virgins (Matthew 25:1-13)11. The Sheep and Goats (Matthew 25:31-46)

The Parables Single Tradition - Luke

1. The Two Debtors (Luke 7:41-43)2. The Good Samaritan (Luke 10:25-37)3. Friend at Midnight (Luke 11:5-13)4. The Rich Fool (Luke 12:16-21)5. The Watchful Servants (Luke 12:35-40)6. The Barren Fig Tree (Luke 13:6-9)7. Unprepared Builder (Luke 14:28-30)8. King Going to War (Luke 14:31-32)7. The Lost Coin (Luke 15:8-10)8. The Prodigal Son (Luke 15:11-32)9. The Dishonest Steward (Luke 16:1-8a)10. The Rich Man and Lazarus (Luke 16:19-31)11. The Unjust Judge (Luke 18:1-8)12. The Pharisee & Tax Collector in the Temple (Luke 18:9-14)

The ParableSingle Tradition - Mark1. The Seed Growing Secretly (Mark 4:26-29, but

compare scattered details of Matt 13:24-27)

Parable Totals

Matthew = 20 Parables

Luke = 21 Parables

Mark = 4 Parables

Parable of Laborers 1

A king had a vineyard for which he engaged many laborers, one of whom was especially apt and skillful. What did the king do? He took this laborer from his work, and walked through the garden conversing with him. When the laborers came for their hire in the evening, the skillful laborer also appeared among them and received a full day's wages from the king. The other laborers were angry at this and said, "We have toiled the whole day, while this man has worked but two hours; why does the king give him the full hire, even as to us?" The king said to them, "Why are you angry? Through his skill he has done more in the two hours than you have all day."

Parable of Laborers 2For the kingdom of heaven is like a landowner who went out early in the

morning to hire men to work in his vineyard. 2 He agreed to pay them a denarius for the day and sent them into his vineyard… 6 About the eleventh hour he went out and found still others standing around. He asked them, “Why have you been standing here all day long doing nothing?”7 “Because no one has hired us,” they answered. He said to them, “You also go and work in my vineyard.” 8 When evening came, the owner of the vineyard said to his foreman, “Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.” 9 The workers who were hired about the eleventh hour came and each received a denarius. 10 So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. 11 When they received it, they began to grumble against the landowner. 12 “These men who were hired last worked only one hour,” they said, “and you have made them equal to us who have borne the burden of the work and the heat of the day.” 13 But he answered one of them, “Friend, I am not being unfair to you. Didn't you agree to work for a denarius? 14 Take your pay and go. I want to give the man who was hired last the same as I gave you. 15 Don't I have the right to do what I want with my own money? Or are you envious because I am generous?”

Which Are the Most Likely Historical Points From Which to Begin a

Biography of Jesus?

1. Jesus Was Baptized by John.

2. Jesus Rebuked the Self-Righteousness of Those Who Criticized His Practice of Eating with "Tax-Collectors and Sinners," whom Jesus called "The Lost Sheep of the House of Israel."

3. Jesus Was Crucified by Pontius Pilate

Orthodox Baptistery Dome, Ravenna, Italy (ca. 4th Century

CE)

Arian Baptistery Dome,Ravenna, Italy, ca. 4th Century

CE

Jesus' Baptism in Matthew

Matt. 3:1 ¶ In those days John the Baptist appeared in the wilderness of Judea, proclaiming, Matt. 3:2 “Repent, for the kingdom of heaven has come near.” Matt. 3:3 This is the one of whom the prophet Isaiah spoke when he said,

“The voice of one crying out in the wilderness: ‘Prepare the way of the Lord,

make his paths straight.’” Matt. 3:4 Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. Matt. 3:5 Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, Matt. 3:6 and they were baptized by him in the river Jordan, confessing their sins.

Baptism in Matthew(Continued 1)

Matt. 3:7 ¶ But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? Matt. 3:8 Bear fruit worthy of repentance. Matt. 3:9 Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. Matt. 3:10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. Matt. 3:11 ¶ “I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. Matt. 3:12 His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.”

Baptism in Matthew(continued 2)

Matt. 3:13 ¶ Then Jesus came from Galilee to John at the Jordan, to be baptized by him. Matt. 3:14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” Matt. 3:15 But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. Matt. 3:16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. Matt. 3:17 And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.”

Ravenna Orthodox Baptistery Dome, Detail

Jesus' Baptism in Luke

Luke 3:1 ¶ In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, Luke 3:2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. Luke 3:3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,

Baptism in Luke (cf. Isa 40:3) (continued 2)

Luke 3:4 as it is written in the book of the words of the prophet Isaiah,

“The voice of one crying out in the wilderness:

‘Prepare the way of the Lord,

make his paths straight.

Luke 3:5 Every valley shall be filled,

and every mountain and hill shall be made low,

and the crooked shall be made straight,

and the rough ways made smooth;

Luke 3:6 and all flesh shall see the salvation of God.’”

Luke (continued 3) (cf. Mt 3:7-10)

Luke 3:7 ¶ John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come?

Luke 3:8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham.

Luke 3:9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.”

Luke (continued 4)

Luke 3:10 ¶ And the crowds asked him, “What then should we do?”

Luke 3:11 In reply he said to them, “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.”

Luke 3:12 Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?”

Luke 3:13 He said to them, “Collect no more than the amount prescribed for you.”

Luke 3:14 Soldiers also asked him, “And we, what should we do?” He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.”

Luke (continued 5)(cf. Matt 3:11-12 and Mark 1:7-8)

Luke 3:15 ¶ As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, Luke 3:16 John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. Luke 3:17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.” Luke 3:18 ¶ So, with many other exhortations, he proclaimed the good news to the people.

Luke (continued 6)(cf. Mt 14:1-10 & Mark 6:14-29)

Luke 3:19 But Herod the ruler, who had been rebuked by him because of Herodias, his brother’s wife, and because of all the evil things that Herod had done, Luke 3:20 added to them all by shutting up John in prison.

Luke 3:21 ¶ Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, Luke 3:22 and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” Luke 3:23 ¶ Jesus was about thirty years old when he began his work.

Jesus' Baptism in John

There is none!

Jesus' Baptism in MarkMark 1:1 ¶ The beginning of the good news of Jesus Christ, the Son of God. Mark 1:2 As it is written in the prophet Isaiah,

“See, I am sending my messenger ahead of you, who will prepare your way;

Mark 1:3 the voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’”

Mark 1:9 ¶ In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. Mark 1:10 And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. Mark 1:11 And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” Mark 1:1

Jesus' Baptism in Mark(Continued 2)

Mark 1:4 John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. Mark 1:5 And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Mark 1:6 Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. Mark 1:7 He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. Mark 1:8 I have baptized you with water; but he will baptize you with the Holy Spirit.”

Jesus' Baptism in Mark(continued 3)

Mark 1:9 ¶ In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. Mark 1:10 And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. Mark 1:11 And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”

Some Likely Conclusions to Be Drawn From Evidence Within the Stories Jesus' Baptism Within the Canonical Gospels

Given the problematic character of these matters for at least three of the four authors of the later canonized gospels, it seems most likely to be historical, rather than the result of imaginative writing, that

(1)Jesus was baptized by John the Baptist for the remission of his sins

and

(2) Jesus was, at least for a time, a disciple of John the Baptist.

Roman Emperor Nero (13 October 54 – 9 June 68

CE)

Annals 15.44.4 by Cornelius Tacitus (55-117 CE)

Extra Canonical Evidence of Jesus' Death

Therefore, in order to disprove the rumor [that a major fire in Rome had been set by the Emperor himself], Nero falsely accused culprits and subjected to the most unusual punishments those whom, hated for their shameful deeds, the populace called "Christians." The author of this name, Chrestus, was put to death by the procurator, Pontius Pilate [actually, his title was "prefect" of Judea, 26-35 CE), while Tiberius was emperor [14 CE - 16 March 37 CE]; but the dangerous superstition, though suppressed for the moment, broke out again not only in Judea, the origin of this evil, but even in the city [of Rome itself] where all atrocious and shameful things flow together from all sides and are practiced. First, therefore, those were seized who confessed [that they were Christians] then, upon their information, a great multitude was convicted not so much upon the charge of setting fire [to the city], as for hatred of the human race. Mockery of every sort was added to their deaths. Covered with skins of wild beasts, they were torn to death by dogs. Or they were fastened on crosses and, when daylight faded, were burned to serve as lamps by night. Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a cart. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed.

Floor of the Bath of the Cart Drivers' Guild, Ostia Antica

Cart Drivers

The Fire in Rome, 64 CE

The burning of Rome, Robert Hubert (1733-1808), Musée André Malraux, Le Havre, France.

The Lepcis Magna Amphitheatre (In Libya, Completed 56 CE)

Gladiator Floor Mosaic from Libya

Zliten Gladiator Mosaic from Libya (Villa Dar Buc Ammera,

Lepcis Magna)

Nero Initiates First Systematic Persecution of the Christians in the

City of Rome

From Floor Mosaic in Magna Lepcis 3rd Century CE, El Dejim Museum, Tunisia

Hebrews 11:35-12:1Heb. 11:35 Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. Heb. 11:36 Others suffered mocking and flogging, and even chains and imprisonment. Heb. 11:37 They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented— Heb. 11:38 of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground. Heb. 11:39 ¶ Yet all these, though they were commended for their faith, did not receive what was promised, Heb. 11:40 since God had provided something better so that they would not, apart from us, be made perfect. Heb. 12:1 ¶ Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us,

Which Are the Most Likely Historical Points From Which to Begin a

Biography of Jesus?

1. Jesus Was Baptized by John. (See the conclusions above.)

2. Jesus Rebuked the Self-Righteousness of Those Who Criticized His Practice of Eating with "Tax-Collectors and Sinners," whom Jesus called "The Lost Sheep of the House of Israel."

3. Jesus Was Crucified by Pontius Pilate (There is at least one, non-Christian testimony to this fact. (Cornelius Tacitus).

Building on This Outline 1

Jesus Was Baptized by John.

The Self-Righteous Criticize Jesus' Practice of Eating with Tax-Collectors and Sinners

Jesus Rebuked the Self-Righteousness of Those Who Criticized His Practice of Eating with "Tax-Collectors and Sinners," whom Jesus called "The Lost Sheep of the House of Israel."

Jesus Was Crucified by Pontius Pilate



Tax Collectors and Sinners Eat with Jesus


Jesus Rebuked the Self-Righteousness of Those Who Criticized His Practice of Eating with "Tax-Collectors and Sinners," whom Jesus called "The Lost Sheep of the House of Israel."




Jesus Invites Tax Collectors and Sinners to Table Fellowship



Jesus Rebukes the Self-Righteousness of Those Who Criticized His Practice of Eating with "Tax-Collectors and Sinners," whom Jesus called "The Lost Sheep of the House of Israel."








The Self-Righteous Do Not Repent, but Their Opposition to Jesus Hardens.









Jesus Responds with Harsher Criticism









Jesus Responds with Harsher Criticism of the Self Righteous

The Opposition Plots to Do Away with Jesus and Lobby to Have Jesus Arrested.









Jesus Responds with Harsher Criticism of the Self Righteous

The Opposition Plots to Do Away with Jesus and Lobby to Have Jesus Arrested.

Jesus is Arrested and Interrogated by Jewish Religious Authorities, but Tried Only by Roman Officials, certainly the local Roman Prefect, Pontius Pilate, in Jerusalem, but perhaps also by Herod Antipas, the local Roman puppet prince from Galilee.


Conclusions From this Logically Produced Outline

1. Jesus Was Baptized by John and Becomes a Disciple of John.2. Jesus Invites Tax Collectors and Sinners into Table Fellowship.3. Tax Collectors and Sinners Respond and Come to Eat with Jesus.4. The Self-Righteous Criticize Jesus' Practice of Eating with Tax-Collectors and

Sinners.5. Jesus Rebukes the Self-Righteousness of Those Who Criticized His Practice of

Eating with "Tax-Collectors and Sinners," whom Jesus called "The Lost Sheep of the House of Israel."

6. The Self-Righteous Do Not Repent, but Their Opposition to Jesus Hardens.7. Jesus Responds with Harsher Criticism of the Self Righteous.8. The Opposition Plots to Do Away with Jesus and Lobby to Have Jesus Arrested.9. Jesus is Arrested and Interrogated by Jewish Religious Authorities, but Tried Only by Roman Officials, certainly the local Roman Prefect, Pontius Pilate, but, perhaps, also by Herod Antipas, the local Roman puppet prince in Galilee.10. Jesus Is Crucified by the judgment of Pontius Pilate.