Foreword to Faculty… · Web view2020. 9. 10. · Reader-Response criticism is...

Foreword to Faculty

Dear Colleagues:

In light of the many books written on Jesus and the Gospels, I am honored that you have chosen to use the second edition of Four Portraits, One Jesus: A Survey of Jesus and the Gospels to assist you with your teaching.

The text is intended to survey—albeit very briefly at times—the gamut of Gospel and Jesus studies, from issues of background, to methodology, to narrative theology, to the study of the historical Jesus.

Choosing which of these topics to cover and how deep to drill down into each one can be a daunting task. The quality and diversity of instructor and student resources that our friends at Zondervan have made available in conjunction with this volume is intended to make this task easier. In addition to this instructor manual co-authored by Janice Raymond, Zondervan offers the following to those who adopt and/or purchase Four Portraits, One Jesus: 1) brief videos summarizing the content of each chapter, available through Textbook Plus (www.ZondervanAcademic.com); 2) presentation slides for each chapter; 3) a course cartridge to assist in the development of online courses; and 4) various student resources (e.g., flashcards of key terms and exam study guides).

In addition, there is an entire video course available for purchase with videos approximately 20 minutes each covering all twenty chapters of the text (http://zondervanacademic.com/products/four-portraits-one-jesus-video-lectures).

It has been a great joy producing the text and its accompanying resources. It seems the more I read, study, and teach the Gospels the more I discover about Jesus and the faith he inspired. I hope and pray that this is your experience too and that you find great joy in this journey.

Yours in scholarship and service,

Mark L. Strauss

University Professor of New Testament

Bethel Seminary San Diego of Bethel University

Introduction

The instructor’s manual for the second edition of Four Portraits, One Jesus is intended to provide useful resources to assist in teaching a course related to the Gospels and the historical Jesus. The material in the manual is divided into six sections.

The first section contains websites that are helpful in studying the Gospels. These are grouped into four categories: general, blogs, associations, and journals.

The second section titled chapter summaries contains six items. 1) Key terms are given, which are important words and phrases that show up in the chapter. Flashcards for these key terms are made available for students using the application Quizlet at the Zondervan web site (quizlet.com/ZondervanAcademic). The flashcards contain the information that is provided in the glossary of the book, and they also, on occasion, contain additional information that is found in the chapter in order to more fully explain the terms and phrases. 2) Chapter summaries give an overview of what is in each chapter. 3) Pedagogical suggestions give ideas about how to teach various items that are discussed in each chapter. 4) The student learning objectives give a brief overview of the main areas covered in each chapter of the book, and they provide an idea of what a student should get out of each chapter. 5) Other media sources/websites provide specific websites that are relevant for the material in the respective chapters. 6) Suggested essay questions are given, which seek broadly to address the main areas in each chapter.

The third section contains chapter quizzes, which have ten true/false, five fill in the blank, and five multiple choice questions. Answers are given in bold type.

The fourth section gives a sample syllabus and two sample course schedules with reading assignments, one that is based on a 15-week semester and another based on a 10-week quarter. A brief course description is provided along with general intended learning outcomes for the course.

The final section contains a midterm and a final exam. These are both fifty questions in length and are comprised of questions from the chapter quizzes. Study guides for both the exams are made available to the students.

It has been a pleasure to work through Four Portraits, One Jesus and to prepare these educational resources. I sincerely hope that what follows will assist you in teaching the material.

Janice Raymond

Table of Contents

Suggested Websites4

Chapter Summaries6

Chapter Quizzes53

Sample Syllabus93

Midterm Exam98

Final Exam103

Suggested Websites

General

· Academic Bible Scholar Blogs: biblioblogtop50.wordpress.com/biblioblogs/

· Articles on Ancient History: www.livius.org/

· Bible Blogs peterkirby.com/top-50-biblioblogs-by-traffic.html

· Bible Odyssey (SBL): www.bibleodyssey.org

· Biblical Studies: www.biblicalstudies.org.uk/

· Christian Response to Islam: www.answering-islam.org/

· Early Christian Writings: www.earlychristianwritings.com

· From Jesus to Christ on Frontline: www.pbs.org/wgbh/pages/frontline/shows/religion/

· Historical Jesus: historicaljesusresearch.blogspot.co.nz/

· Jewish History: www.jewishhistory.org/

· Judaism: www.jewishvirtuallibrary.org/

· New Testament Gateway: www.ntgateway.com

· Oxford Biblical Studies Online: www.oxfordbiblicalstudies.com

· Tyndale House: www.tyndale.cam.ac.uk/

Blogs (New Testament and Gospels)

· Michael Bird and Joel Willits: www.patheos.com/blogs/euangelion/

· Darrel Bock: https://blogs.bible.org/bock

· James Crossley, Chris Keith, Anthony Le Donne: historicaljesusresearch.blogspot.co.nz/

· Bart Ehrman: https://ehrmanblog.org/public-forum/

· Mark Goodacre: ntweblog.blogspot.com/

· Nijay K. Gupta: cruxsolablog.com/

· Larry Hurtado: larryhurtado.wordpress.com/

· Craig Keener: www.craigkeener.com/

· Scot McKnight: www.textweek.com/mkjnacts/john.htm

· James Tabor: jamestabor.com/

· Dan Wallace: danielbwallace.com/

· Ben Witherington: www.patheos.com/blogs/bibleandculture/

· N.T. Wright: ntwrightpage.com

Associations

· Biblical Archaeological Society: www.biblicalarchaeology.org/

· British New Testament Society: www.bnts.org.uk

· Institute for Biblical Research: www.ibr-bbr.org/

· European Association of Biblical Studies: https://www.eabs.net

· The Evangelical Theological Society: www.etsjets.org/

· New Testament Society of South Africa: newtestament.co.za/

· Society of Biblical Literature: www.sbl-site.org

Journals

· Biblica: www.bsw.org/project/biblica

· Bulletin for Biblical Research: https://www.ibr-bbr.org/bulletin

· Catholic Biblical Quarterly: https://www.catholicbiblical.org/catholic-biblical-quarterly-cbq

· The Expository Times: ext.sagepub.com

· Journal for the Study of the New Testament: jnt.sagepub.com

· Journal of Biblical Literature: www.sbl-site.org/publications/journals_jbl_noLogin.aspx

· Journal of Greco-Roman Christianity and Judaism: www.jgrchj.net

· Journal for the Study of the Historical Jesus: https://brill.com/view/journals/jshj/jshj-overview.xml

· Neotestamentica: https://journals.co.za/content/journal/neotest

· New Testament Studies: journals.cambridge.org/action/displayJournal?jid=NTS

· Novum Testamentum: booksandjournals.brillonline.com/content/journals/15685365

· Review of Biblical Literature: www.bookreviews.org

· Studies in Christian Jewish Relations: ejournals.bc.edu/ojs/index.php/scjr/

· Tyndale Bulletin: www.tyndale.cam.ac.uk/index.php?page=tyndale-bulletin

Chapter Summaries

Chapter 1 – What are the Gospels?

Key Terms

apocryphal gospels, canon, canonical, canonical gospels, Christology, Evangelists, genre, Gnostic/Gnosticism, harmony of the Gospels, infancy gospels, kingdom of God, Matthew, Mark, Luke, John, Messiah/Christ, paganism, Palestine, pseudepigraphic, reading “vertically” and “horizontally,” Son of God, Suffering Servant, synopsis of the Gospels, Synoptic Gospels, unity and diversity

Chapter Summary

· The four gospels were written to provide four unique portraits of Jesus Christ.

· The Synoptic Gospels – Matthew, Mark and Luke – have many common stories and similar language. The gospel of John provides a different style, much unique material, and a more theological presentation.

· The gospel genre may be identified as historical narrative motivated by theological concerns. Each gospel writer had a particular purpose and unique themes to develop.

· The Gospels were written with reference to the needs and concerns of particular communities within the church, but also with an eye toward their wider distribution among all the first-century churches.

· The Gospels are best read “vertically,” following the plot of each narrative from beginning to end. The Holy Spirit inspired four distinct gospels with unique themes and purposes.

· Reading the Gospels “horizontally” – comparing their accounts to one another – enables the reader to see more clearly each gospel’s particular themes and theology.

· Harmonizing the Gospels into a single story risks distorting each gospel writer’s unique contribution. Harmonizing is helpful, however, when seeking to answer historical questions about the life of Jesus.

· Greco-Roman and Jewish sources outside the New Testament provide little additional information concerning the historical Jesus.

· The so-called apocryphal gospel writings may contain occasional authentic traditions about Jesus, but are generally late and unreliable accounts, far removed from the historical events.

· The majority of information about the historical Jesus is best gleaned from the four New Testament gospels.

Pedagogical Suggestions

· Divide the class into small groups to discuss how people who know them might see them. What parts of their personalities, interests, and behaviors might they talk about? How would your mother or father describe you? Your siblings? Your friends? Teachers? Coaches? This exercise is meant to show how different perspectives can provide a more multi-faceted view of Jesus.

· Divide the class into groups to define what it means to read the Gospels “vertically,” “horizontally,” and “harmonistically.” Ask them for examples of harmonistic approaches they’ve observed. Would they defend or criticize such an approach? Why?

· Divide the class into groups to play a game using the Quizlet flash cards for chapter 1. Ask them to drill each other. One person reads the definition and others answer with the glossary item. Groups can have their champions compete against each other in a timed competition. Or create your own game using the flash cards. (This game works with any chapter of the book.)

Student Learning Objectives

Students should be able to:

· Describe the genre of the Gospels as history, narrative, and theology

· Suggest some reasons why there are four gospels

· Explain the variety of reasons the Gospels were written

· Explain what it means to read “vertically” and “horizontally” through the Gospels

· Discuss the benefits and potential liabilities of harmonizing the Gospels

Other Media Sources/Websites

· Ben Witherington’s Blog Will the Real Jesus Stand Up? A Vertical Jesus in a World of Horizontal Analysis: www.patheos.com/blogs/bibleandculture/2011/02/28/will-the-real-jesus-please-stand-up-a-vertical-jesus-in-a-world-of-horizontal-analysis/

· From Jesus to Christ on Frontline: www.pbs.org/wgbh/pages/frontline/shows/religion/

· Online article: Tom Thatcher, “The Gospel Genre: What Are We After?”: https://digitalcommons.acu.edu/restorationquarterly/vol36/iss3/2/

· Bible Odyssey (SBL): Mark Goodacre, “Four Gospels”: www.bibleodyssey.org/tools/video-gallery/f/four-gospels.aspx

Suggested Essay Questions

· Why do we have four gospels instead of one?

· What are the Synoptic Gospels and how do they differ from John’s gospel?

· Describe the gospel genre and its various characteristics.

· What suggestions have been made as to why the Gospels were written?

· What does it mean to read the Gospels “vertically” or “horizontally”? Include benefits and liabilities of each method.

Chapter 2 – Exploring the Origin and Nature of the Gospels:

Historical-Critical Methods of Gospel Research

Key Terms

Augustine, Farrer hypothesis, form criticism, Griesbach or two-gospel, hypothesis, historical criticism, Markan priority, miracle stories, passion narrative, pericope (príkopē), pronouncement story, redaction criticism, Sitz im Leben, source criticism, Synoptic Sayings Source, or Q, two (or four) source theory

Chapter Summary

· The message of Jesus was originally passed down primarily by word-of-mouth, gradually being written down to produce our Gospels. Historical criticism examines this process with methods such as form, source, and redaction criticism.

· Source criticism seeks to identify and evaluate the written sources used by the Gospel writers.

· The synoptic problem is the question of the literary relationship between Matthew, Mark, and Luke, the Synoptic Gospels. The most widely held view is that Mark wrote first (Markan priority) and that Matthew and Luke used Mark and other sources.

· The designation Q is used for the “double tradition,” the common source or sources possibly used by Matthew and Luke in addition to Mark. The designations M (Matthew’s special source) and L (Luke’s special source) are used for the unique material each utilized.

· A small minority of scholars hold to the priority of Matthew (the Griesbach or two-gospel hypothesis). Fewer still claim the Gospel writers wrote independently, using only common oral traditions.

· Form criticism seeks to identify and evaluate the oral forms of the stories about Jesus that lie behind our written sources. Form critics in general have rejected much of the historicity of the Jesus tradition, attributing its creation to the early church.

· Redaction criticism seeks to evaluate the process by which the Evangelists redacted, or edited, their sources to produce the Gospels. Redaction critics try to discern the main themes and theology of each gospel writer and to establish the Sitz im Leben (“setting in life”), the community situation in which the gospel arose.


· Have the students act out the four stages of the gospel transmission. For example, Student A performs an action. Students B and C report that action to Students D and E, who take notes to be passed to Student F, who then writes down an account of the action. Discuss and evaluate the process of transmission as a class.

· Divide the class into groups and provide them with a list of gospel pericopae of various genres (miracle stories, pronouncement stories, parables, etc.) to discuss. Assign each group or students within groups to a form critical category. Assign students or groups to prepare a brief devotional based on one pericope, in order to see how different forms could function in the church.

· Have the class do assignments 2.2 and/or 2.3 in the workbook in groups.

· Assign students to research and report on other theories proposing solutions to the synoptic problem in addition to those identified in the textbook.



· Summarize the four stages by which the Gospels came to be written.

· Define the “synoptic problem” and describe the main proposed solutions, including their strengths and weaknesses.

· State the basic goals, methods, strengths, and weaknesses of form criticism.

· State the basic goals, methods, strengths, and weaknesses of redaction criticism.


· Article by Daniel B. Wallace The Synoptic problem: bible.org/article/synoptic-problem

· Book section by David Wenham from New Testament Interpretation Principles and Methods Source Criticism: www.biblicalstudies.org.uk/pdf/nt-interpretation/nti_8_source-criticism_wenham.pdf

· Journal article in New Testament Interpretation by Stephen Smalley Redaction Criticism: www.biblicalstudies.org.uk/pdf/nt-interpretation/nti_11.pdf

· Mark Goodacre podcast: podacre.blogspot.com/2010/02/nt-pod-extended-episode-1-synoptic.html

· Bible Odyssey (SBL): Mark Goodacre, “The Synoptic Problem”: www.bibleodyssey.org/en/tools/video-gallery/s/synoptic-problem.aspx


· Summarize the four stages that led to the production of the Gospels.

· What is the synoptic problem and its most widely held solution? What are the main strengths and weaknesses of this solution?

· What is the Farrer hypothesis? The Griesbach hypothesis? What are their strengths and weaknesses?

· What is source criticism? What are its goals?

· What is form criticism? What are its goals? What are its main strengths and weaknesses?

· What are the main “forms” of the gospel tradition?

· What is redaction criticism? What are its goals? What are its main strengths and weaknesses?

Chapter 3 – Reading and Hearing the Gospel Stories:

Literary-Critical Methods of Gospel Research

Key Terms

canon criticism; causation; characters, characterization: round, flat, static, dynamic; conflict; deconstruction; evaluative point of view; feminist criticism; Gentile; literary criticism; narrative criticism; narrative world; performance criticism; plot: events, scenes, acts; plotted time; postcolonial approaches; reader-response criticism; real author, implied author, narrator; real readers, implied readers, narratees; rhetoric: repetition, chiasm, inclusio, intercalation, symbolism, irony; rhetorical criticism; settings: local, temporal, sociocultural; story time; structuralism

Chapter Summary

· Literary criticism refers to various methods of studying the Gospels as unified wholes, rather than from the perspective of sources and composition history.

· Narrative criticism examines the Gospels as story, analyzing features such as plot, character, and setting.

1) The evaluative point of view is the worldview, beliefs, and values that the implied reader is expected to adopt. The Gospels affirm the evaluative point of view of God, and of his agent Jesus Christ.

2) The plot of a narrative is the progress of the story. It is made up of events, scenes, and acts, which move forward through causation and conflict to climax and resolution.

3) Story time refers to the passage of time in the world of the text. Story time can be narrated slowly or quickly. It can stop, move forward, or move backward (flashback).

4) Characters can be individuals or groups. Characterization refers to the manner in which their traits are revealed in the story, either by telling or by showing. Characters can be round (complex) or flat (one dimensional); they can also be static (unchanging) or dynamic (progressing).

5) Setting is all the features of the narrative world of the text. These settings can be local, temporal, or sociocultural.

6) Rhetoric refers to the narrative patterns and literary devices used by the author to achieve a response. Some of the more common rhetorical features in the Gospels are repetition, chiasm, inclusio and intercalation. Metaphors, similes, similitudes, and parables carry symbolic significance. Irony is also used with great effect throughout the Gospels.

7) The primary strength of narrative criticism is that it analyzes the Gospels according to their basic genre: narrative. The main weakness is that narrative critics sometimes ignore the historical nature of these texts: their composition history (sources and redaction), their historical life setting, and the historicity of the events portrayed.

· Other literary methods have also been applied to the Gospels. Some of these are briefly surveyed:

1) Rhetorical criticism uses categories developed in the ancient world to evaluate the rhetorical methods used to produce a desired effect on the readers.

2) Performance criticism treats the Gospels as scripts or records of recitations or oral performances of the gospel story.

3) Canon criticism seeks to read the Bible with reference to its role as inspired Scripture within the life of the church.

4) Structuralism seeks to identify conventional patterns – a “deep structure” – that lies behind the surface structure of the gospel narratives. Structuralists seek an objective analysis of the text through the identification of universal and stereotypical features of plot, character, and setting.

5) Deconstruction rejects any inherent meaning in the text, considering all language to be a means of power and oppression.

6) Reader-Response criticism is post-structuralist in that it claims the meaning of the text is to be found not in its formal structure, but in the response of its readers. Reader-focused approaches are diverse, from those who claim texts have no inherent meaning and that the reader alone creates the meaning, to those who accept an original authorial meaning, but seek to discern how certain readers would hear the text.

7) Feminist approaches seek to read the text from the perspective of women, especially with reference to their historical oppression in the context of a patriarchal worldview.

8) Postcolonial and ethnic-specific approaches seek to read the text from the perspective of the particular ethnic or cultural group, especially those who are less empowered and/or oppressed by a dominant power.

· The perspective of this text is eclectic, utilizing narrative and redaction criticism, with a constant eye on the historical, social, literary and theological nature of the Gospels.


· Select a children’s story such as Little Red Riding Hood that most students would know. Or, hand out a children’s book for them to read. Have the class describe the plot, identify the protagonists and antagonists, describe the setting, and reframe the narration voice, i.e., 1st, 2nd, and 3rd person.

· Bring in an editorial from a local newspaper that attempts to convince readers of a particular viewpoint. Have the students read it and identify rhetorical devices meant to influence or persuade.

· Divide the class into groups. Ask them to choose a gospel pericope and present their understanding of the evaluative point of view to the class.

· Provide an article or essay written from the perspective of feminist criticism, reader-response criticism, post-colonial criticism, or deconstruction. (Good examples can be found in Mark and Method. New Approaches in Biblical Studies, 2nd ed., ed. J. C. Anderson and S. D. Moore, Minneapolis: Fortress, 2008). Prepare a set of discussion questions related to its approach and how it differs from traditional readings.



· Distinguish literary criticism from historical criticism in overall purpose and goals.

· Describe the goals, methods, and main categories of narrative criticism, as well as its strengths and potential weaknesses.

· Summarize the general approach of a variety of other literary methods.


“Narrative Criticism,” in Oxford Biblical Studies Online: www.oxfordbiblicalstudies.com/article/opr/t94/e1308

The Journal for the Study of Rhetorical Criticism of the New Testament: rhetjournal.net/RhetJournal/Welcome.html

Article by Jennifer DeWinter in Rhetorical Review A Bibliographic Synthesis of Rhetorical Criticism: www.academia.edu/6655196/A_Bibliographic_Synthesis_of_Rhetorical_Criticism

Article by Geoffrey David Miller in Journal for the Study of the New Testament An Intercalation Revisited: Christology, Discipleship, and Dramatic Irony in Mark 6.6b-30: https://journals.sagepub.com/doi/abs/10.1177/0142064X12462659?journalCode=jnta

Article by William S. Kurz, Narrative Approaches to Luke-Acts: epublications.marquette.edu/cgi/viewcontent.cgi?article=1191&context=theo_fac


· What is the difference between historical and literary criticism, as defined in the text?

· What is the goal of narrative criticism?

· What is the difference between a real author, an implied author, and a narrator?

· What does “evaluative point of view” mean? What is the evaluative point of view of the Gospels?

· Describe the main features of plot, characterization, and setting.

· Summarize the main focus or goals of these literary methods: rhetorical criticism, performance criticism, canon criticism, structuralism, deconstruction, reader-response criticism, feminist criticism, postcolonial criticism, African, Asian, Latino/a approaches.

Chapter 4 – The Historical and Geographical Setting of the Gospels

Key Terms

abomination of desolation; Alexander the Great; Antiochus IV “Epiphanes;” Bar Kokhba Revolt of AD 132-135; Caesar Augustus (Octavian); Diaspora; Hanukkah; Hasmonean dynasty; Hellenists and Hasidim; Hellenization; Herod Antipas; Herod the Great; Idumean; Jewish Revolt of a.d. 66-73; Johannan ben Zakkai, Jamnia; Judas Maccabeus; Koine Greek; Maccabees; Pax Romana; Pontius Pilate; prefect, procurator; proconsul, legate; Ptolemies; Second Temple period; Seleucids; Septuagint (LXX).

Chapter Summary

· The Second Temple (or intertestamental) period of Israel’s history – running from approximately the fifth century BC to the end of the first century AD – provides the historical background for Jesus and the Gospels.

· The conquests of Alexander the Great in the third century BC resulted in the spread of Greek language and culture (Hellenization) throughout the Mediterranean region.

· The Egyptian dynasty of the Ptolemies dominated Palestine for one hundred years following the division of Alexander’s empire. The Jews fared well under the Ptolemies. The Hebrew Scriptures were translated into Greek during this period, a version known as the Septuagint (LXX).

· Antiochus IV Epiphanes, ruler of the Syrian dynasty of the Seleucids, persecuted the Jews and tried to force Hellenization on them.

· Led by Judas Maccabeus (“The Hammer”) and his brothers, the Maccabees defeated the Syrians and gained independence for the Jews. Hanukkah is the celebration of this victory.

· The Hasmonean (Maccabean) dynasty ruled in Israel for the next seventy years, until the Roman conquest in 63 b.c.

· Caesar Augustus (Octavian) was the emperor at Jesus’ birth. Tiberius Caesar was the emperor during his public ministry.

· The Romans made Herod the Great, an Idumean by ancestry, king of the Jews. Herod was a cruel but effective ruler and a great builder. He restored and expanded the Jerusalem temple into one of the great buildings of the ancient world. Herod died shortly after Jesus’ birth.

· When Herod’s son Archelaus ruled Judea poorly, the emperor appointed Roman governors to succeed him. One of these governors was Pontius Pilate, who ordered Jesus’ crucifixion.

· Herod Antipas, another son of Herod the Great, ruled Galilee and Perea. Antipas executed John the Baptist and participated in Jesus’ trial.

· After years of unrest, the Jews revolted in AD 66. The Romans crushed the rebellion and in AD 70 destroyed Jerusalem and the temple.

· Sixty-two years later the Jews rebelled again under Simon bar Koseba. The so-called Bar Kokhba revolt was again aggressively put down by the Romans, this time ending Israel’s existence as a political state.


· Have students do biographical research on key historical figures in this chapter and then introduce themselves to the class in character.

· Divide the class into groups and provide each with a map of the Middle East. Have each group identify the location (center and scope) of a particular empire and trace its conquest of Israel (Babylonian, Medo-Persian, Macedonian, Ptolemaic, Seleucid, Roman). Have each group discuss the significance of the conquest.

· Play a game of tag-team, in which one person identifies an event that happened between the Old and the New Testament period (starting perhaps with the conquest of the Northern Kingdom of Israel), then passes it to someone else to describe the next event. Ask individuals who know the next event to raise their hand. See how far you can go before no one can answer. If desired, two teams can compete.

· Have students debate the pros and cons of Roman rule for the subject peoples of the Mediterranean region.



· Summarize the main events of Israel’s history from the close of the Old Testament period to the destruction of Jerusalem by the Romans in AD 70.

· Identify and summarize the significance of key historical figures for this period, including Alexander the Great, Antiochus IV Epiphanes, Judas Maccabeus, Caesar Augustus, Herod the Great, Pontius Pilate, and Herod Antipas.

· Explain the significance of Hellenization for the period of Jesus and the Gospels, including the nature of Ptolemaic and Seleucid rule in Palestine.

· Discuss the events leading up to the Maccabean revolt and the period of Jewish independence under the Hasmonean dynasty.

· Summarize the nature of Roman rule in Judea and Galilee, first under Herod the Great and then under the Herodian dynasty and Roman governors.

· Identify the main geographical regions in and around Palestine.


· History of Judas Maccabeus: www.jewishencyclopedia.com/articles/9034-judas-maccabeus

· Review of the Hasmonean Era: www.jewishhistory.org/review-of-the-hasmonean-era/

· Frontline presentation Hellenistic Culture: www.pbs.org/wgbh/pages/frontline/shows/religion/portrait/hellenisticculture.html

· Bible Odyssey (SBL): Jannes Smith, “What Is the Septuagint (and Why Does It Matter)?” www.bibleodyssey.org/passages/related-articles/what-is-the-septuagint.aspx


· Summarize (briefly) the main events of the history of Israel from the close of the Old Testament to the destruction of the Jewish state in AD 135.

· What is Hellenization? How did the conquests of Alexander the Great result in widespread Hellenization?

· Where was the Ptolemaic Empire centered? How did the Jews fare under the Ptolemies?

· What great Bible translation was produced during the period of the Ptolemies?

· Where was the Seleucid Empire centered? What actions did Antiochus IV Epiphanes take against the Jews?

· Who sparked the Maccabean Revolt? Who led it in the years that followed?

· What Jewish feast celebrates the cleansing of the temple by the Maccabees?

· Who were the Hasmoneans? Who were the main Hasmonean rulers?

· From where did the Pharisees, Sadducees, and Essenes emerge?

· Who was Antipater? Who was Herod the Great? What was the nature and significance of his rule?

· Identify the main rulers of the Herodian dynasty who followed Herod the Great.

· What Roman emperor ruled at the time of Jesus’ birth? During his public ministry? What prefect (governor) ruled over Judea during Jesus’ public ministry?

· How did the Pax Romana help the spread of Christianity?

· Why did Roman governors rule Judea during the period of Jesus’ ministry and the early church? What governors appear in the New Testament?

· How did the Jewish Revolt of AD 66-73 change the face of Judaism? What effect did it have on Christianity?

· Who was Johanan ben Zakkai? What happened at Jamnia?

· Who was Josephus? What are the basic facts about his life?

Chapter 5 – The Religious Setting: First-Century Judaism

Key Terms

apocalypticism, Apocrypha, Caiaphas, covenant, Davidic Messiah, Dead Sea Scrolls, eschatology, eschatological, Essenes, high priest, Jerusalem temple, Josephus, Levites, Mishnah, monotheism, Pharisees, Philo, priests, pseudepigrapha, Qumran, rabbinic writings, Sadducees, Sanhedrin, scribes, Son of David, synagogues, tabernacle, Talmud, Targums, Teacher of Righteousness, Torah (the law), Yahweh (“the Lord”), Zealots.

Chapter Summary

· Core beliefs of Judaism included monotheism (Yahweh as the one true God), the covenant at Mount Sinai as the establishment of Israel’s relationship with Yahweh, and obedience to the law as the means to maintain this covenant relationship.

· The two main religious institutions of Judaism were the one temple in Jerusalem, with its system of priests offering sacrifices, and the many synagogues scattered throughout the empire. Synagogues were community meeting places centered on education and the study of the law (Torah).

· Levites and priests, led by the high priest, oversaw temple worship. The Sanhedrin, or Jewish high court, was the highest religious authority in Judaism.

· Scribes were experts in the Mosaic law. As synagogue worship and the study of Torah became more central to Israel’s religious life, the office of scribe increased in prominence.

· The Sadducees appear to have arisen from the priestly and aristocratic families who supported the Hasmonean dynasty. They were the party of the status quo and were religiously conservative, viewing only the Pentateuch (Genesis through Deuteronomy) as fully authoritative.

· The primary opponents to the Sadducees were the Pharisees, who probably arose from the Hasidim, who fought with the Maccabees for Jewish independence. The Pharisees viewed not only the Hebrew Scriptures as authoritative but also the oral traditions passed down from the rabbis.

· The Essenes shared many beliefs with the Pharisees but were even more legalistic and separatist, often living in monastic communities (like Qumran) and holding strong end-time expectations that God would soon come to judge the Romans and the wicked leaders of Israel.

· Social bandits, Zealots, and other revolutionaries engaged in active resistance against the Romans.

· Apocalypticism was a Jewish movement that looked to God’s imminent intervention to destroy the wicked, deliver the righteous, and establish God’s just rule in a new age of peace and security. Apocalyptic literature was normally written in times of national crisis, when God’s people were severely persecuted.

· Messianic expectations were diverse in first-century Judaism, although the most widespread hope was for a messiah from the line of David who would restore God’s kingdom.

· Jewish literature providing helpful and informative background for the Gospels includes the works of Josephus and Philo, the Apocrypha and the pseudepigrapha (writings of Second Temple Judaism), and the postbiblical rabbinic writings.


· Divide the class into eight groups to represent each of the following: Levites, priests, high priest, scribes, Sadducees, Pharisees, Essenes, and Zealots. Assign each group to research their category and inform the class of their origins, responsibilities, and beliefs.

· Assign groups to research and play the part of Sadducees, Pharisees, Essenes, and Zealots. Stage a debate, with each group defending its teachings and actions as the best course for Israel.

· Plan and conduct a typical first-century synagogue service. If possible, dress up in a prayer shawl with tassels and a phylactery.



· Identify the core beliefs and main institutions of first century Judaism.

· Describe the roles of priests, the high priest, Levites, and scribes.

· Summarize the origin and main beliefs of the Sadducees, Pharisees, and Essenes.

· Describe the nature of revolutionary movements in Judaism.

· Define apocalypticism and summarize the main types of messianic expectations in Israel.

· Identify the primary collections of Jewish literature that provide helpful background for a study of the Gospels.


· In Word & World by David E. Aune “Understanding Jewish and Christian Apocalyptic”: wordandworld.luthersem.edu/content/pdfs/25-3_Apocalypse/25-3_Aune.pdf

· Website for links to ancient Jewish writings: http://www.sacred-texts.com/jud/index.htm

· Bible Odyssey (SBL): Second Temple Judaism: www.bibleodyssey.org/tools/timeline-gallery/s/second-temple-judaism.aspx

· Bible Odyssey (SBL): Jodi Magness, “Qumran”: www.bibleodyssey.org/places/main-articles/dead-sea-qumran.aspx, www.bibleodyssey.org/tools/map-gallery/q/map-qumran.aspx

· Bible Odyssey (SBL): Bart Ehrman, “Apocalyptic Literature”: www.bibleodyssey.org/tools/video-gallery/a/apocalyptic-literature.aspx

· Bible Odyssey (SBL): Jonathan Stökl, “Priests and Levites in the First Century C.E.”: www.bibleodyssey.org/passages/related-articles/priests-and-levites-in-the-first-century-ce.aspx


· What core beliefs did most all Jews share?

· What role did the temple play in Israel’s national life?

· What were the basic beliefs of the Pharisees and the Sadducees? Which group’s beliefs continued to thrive after the destruction of Jerusalem and the temple?

· Who were the Essenes, Zealots, and Herodians? What did each wish to achieve?

· What were the primary messianic expectations of first century Israel?

Chapter 6 – The Social and Cultural Setting of the Gospels

Key Terms

dyadism, group mentality, Hillel, honor and shame, messianic banquet, paterfamilias patronage, Shammai

Chapter Summary

· The extended family was the most important social unit in the ancient world. Families were generally patriarchal, with the male head of the house exercising most authority.

A woman’s honor in the family came primarily through childbearing and her domestic skills.

· Marriages were generally arranged with families of similar social and cultural status. Weddings were among the most important social events in society.

· Slavery was common in the Roman Empire, although the status and privilege of slaves varied enormously. While some first-century Christians kept slaves, the New Testament provides clear indications of the evil of slavery and the need for its abolition.

· Banquets were not just meals or social events but rituals of social status that demonstrated one’s position in the community.

· Married women in Jewish society normally had their heads covered with a veil. Greco-Roman customs were more diverse in style and dress.

· Cities were larger municipalities, typically surrounded by a wall. Cities were often surrounded by small agrarian villages whose inhabitants would enter the city for protection in time of war.

· Greco-Roman cities often had many municipal facilities, including theatres, stadiums, baths, gymnasiums, and temples. Synagogues, scattered throughout the Roman Empire, were the center of Jewish community life.

· The vast majority of people were poor farmers and tradespeople. A small upper class wielded most of the power and controlled most of the wealth.

· Upper-class Greeks and Romans considered manual labor degrading; Jews viewed it as more honorable, and most rabbis practiced a trade.

· The most common agricultural activities of Israel and the Mediterranean region were raising livestock, fishing, and growing wheat, barley, olives, grapes, figs, and dates.

· Romans roads provided much better travel than in previous centuries, but travel could still be difficult and dangerous.

· Greco-Roman entertainment included arena games, theatre plays, athletic contests, and public baths and gymnasiums. Jewish life centered more on family and the annual pilgrimage festivals in Jerusalem.

· Social values in the first-century Middle East were sometimes very different than those of Western culture today:

1) The well-being of the group – whether family, clan, or country – was more valued than the good of the individual.

2) Honor in the community was most highly esteemed and receiving shame the greatest fear.

3) People were expected to accept their status in society, and to respect society’s hierarchical structures.

4) Hospitality – meeting the needs of visitors and strangers – was highly valued, bringing honor to the community.

5) Most relationships were based on patronage, whereby a wealthy or powerful patron or benefactor would provide for the needs of a client of lower status, and in return would receive honor and loyalty.


· Divide the class into six groups to research the categories in the workbook assignment 6.2 and present how the categories differ from traditional North American values.

· Assign students to read chapter 4 in Timothy C. Tennant, Theology in the Context of World Christianity: How the Global Church is Influencing the Way We Think About and Discuss Theology (Grand Rapids: Zondervan, 2007). Discuss how the ideas presented there might affect their ministries.

· Stage a debate with one group advocating a modern view of courtship, marriage and spousal roles and the other group advocating the views of first century Judaism.

· Divide the class into groups to do workbook assignment 6.3.



· Describe key features of the social and cultural life of the first-century Mediterranean world.

· Identify the main social values of Middle East in the first century and contrast these with common Western values.


· Resources for honor and shame discussions: honorshame.com

· Larry Hurtado’s Blog Important Studies of Kinship-terms and Forms of Address: larryhurtado.wordpress.com/2014/08/22/important-studies-of-kinship-terms-and-forms-of-address/

· Biblical Social Values and Their Meaning: A Handbook by John J. Pilch and Bruce Malina. www.amazon.com/Handbook-Biblical-Social-Values-Pilch/dp/0801047455/ref=sr_1_1?ie=UTF8&qid=1428603984&sr=8-1&keywords=biblical+social+values+and+their+meaning+a+handbook

· International Orality Network website and journal focusing on oral cultures: www.orality.net/


· What was the nature of first-century family life, marriages, and weddings?

· What is the difference between group and individual mentality? Which was most valued in first-century culture?

· What do we mean by the first-century social values of honor and shame?

· Describe the importance of hospitality in the Mediterranean world.

Chapter 7 – Mark: The Gospel of the Suffering Son of God

Key Terms

Beelzebub controversy, confession of Peter, discipleship, Docetism, exorcisms, intercalation, irony, kingdom of God, Messiah, messianic secret, nature miracles, Olivet Discourse, parable of the wicked tenant farmers, passion prediction, Servant of the Lord, Son of God, Son of Man, transfiguration, triad, triumphal entry.

Chapter Summary

· Mark’s gospel has a vivid, fast moving style that draws the reader into the events of the story.

· Literary devices common in Mark include the topical ordering of events, intercalation, triads, and irony.

· The first half of Mark’s gospel presents Jesus as the mighty and powerful Messiah and Son of God, defeating the forces of Satan, healing the sick, and teaching with great authority. The people respond with amazement and awe.

· Jesus’ authority is also seen in spiritual conflicts, as he casts out demons and challenges the religious leaders for their hypocrisy, obsession with external rules, and failure to share God’s heart for the lost.

· The turning point of the narrative comes with Peter’s confession that Jesus is the Messiah, and Jesus’ subsequent revelation that the Messiah must suffer and die.

· In three parallel episodes that follow, Jesus predicts his death, his disciples fail to get it, and Jesus teaches about true servant discipleship (8:31-38; 9:31-37; 10:32-45). The climax comes in Mark 10:45: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

· Jesus’ entrance into Jerusalem and his actions in the temple serve as a public announcement of his messiahship, ending the messianic secret and leading to a series of conflicts with the religious leaders. Jesus repeatedly confounds them with his superior wisdom, and they in turn plot his death.

· Jesus’ arrest and crucifixion in Mark are scenes of betrayal, desertion and rejection. The disciples flee at his arrest; his opponents mock and scorn him. He dies in agony on the cross, forsaken by all, even his Father in heaven.

· Yet the informed reader knows that Jesus’ death is not in vain but is a messianic act of atonement, the ransom sacrifice for the sins of the world.

· The vindication of Jesus’ claims is the resurrection. The earliest and best manuscripts conclude the gospel at 16:8. The last part may have been lost, but more likely the ending emphasizes the announcement of Jesus’ resurrection over narrated appearances. The reader is called to faith in the proclamation of salvation achieved through Jesus the Messiah.

· As the protagonist and main character, Jesus is portrayed in Mark’s gospel as the mighty Son of God, who suffers and dies as the Servant of the Lord – a ransom for sinners.

· The chief antagonists are Satan, his demons, and the religious leaders, who oppose Jesus and his kingdom purpose. The role of the disciples is more ambiguous but is primarily negative, demonstrating ignorance, pride, and wavering faith. Jesus instead provides the true model of discipleship for the reader to follow.

· Key theological themes of Mark’s gospel include the in-breaking power of the kingdom of God, the identity of Jesus as Son of God and Servant-Messiah, and the need for cross-bearing discipleship.

· Though issues of provenance are uncertain, the gospel of Mark was likely written in Rome by John Mark in the 50s or 60s of the first century.

· The book was likely written for a variety of reasons, but especially to provide an authoritative written version of the oral proclamation of the gospel, to clarify the identity of Jesus as the Servant-Messiah, and to call the persecuted church to faithfully follow him through suffering to glory.


· Divide the class in groups to identify the main themes of Mark’s gospel. (Alternatively, lecture briefly on the main themes of Mark.) Then assign a key passage to each group for them to research and present its association with one of Mark’s key narrative themes.

· Divide the class in groups and assign a different intercalation (sandwich pattern) from Mark to each group (see Fig. 7.2). Have them act out or report the way in which this intercalation carries forward one of Mark’s narrative themes.

· Assign the students to list (perhaps in a debate format) positive and negative traits or actions of the disciples in Mark. Discuss their unique role in Mark’s gospel

· Assign the students to locate passages in which the messianic secret appears in Mark. Discuss how the messianic secret functions in each passage.

· Assign the students to prepare a drama, skit, monologue, poem, or song in which the author of Mark’s gospel is a leader in a Roman house church experiencing persecution and writes the gospel to encourage the church to persevere.



· Identify and define the main rhetorical devices of Mark’s gospel.

· Summarize the plot of Mark’s gospel, especially with reference to the key turning point in chapter eight.

· Describe the main features of Mark’s portrait of Jesus, especially with reference to the titles Christ, Son of God, Son of Man, and Servant.

· Identify the role played by various characters, including demons, religious leaders, the disciples, and other minor characters.

· Summarize Mark’s main theological themes, including the kingdom of God, discipleship, and the identity of Jesus.

· Explain what we know about John Mark, the likely author of this gospel.

· Provide basic evidence for the likely historical setting and occasion of Mark’s gospel.


· Commentaries: bestcommentaries.com/mark/

· Bibliography of books and articles on Mark by Spring Hill College: http://theolibrary.shc.edu/mark.htm

· Web resources on Mark: www.textweek.com/mkjnacts/mark.htm

· Textual criticism on the end of Mark: www.bible-researcher.com/endmark.html

· Mark Goodacre’s podcast on the Messianic secret: podacre.blogspot.com/2010/03/nt-pod-27-messianic-secret-in-marks.html


· Describe Mark’s literary style and identify and define his main rhetorical devices, including topical ordering, intercalation, triads, and irony.

· Describe the three cycles of passion predictions and responses. What verse serves as a key theme verse for Mark’s gospel?

· What is allegorized in the parable of the wicked tenant farmers? What does each character represent? To which Old Testament passage does this parable allude?

· Summarize how Jesus’ identity is gradually revealed in Mark’s gospel.

· Mark places great emphasis on the disciples in his gospel. What role do they play and how does this relate to Mark’s theme of discipleship?

· Summarize the main theological themes of Mark’s gospel. Describe the nature of the kingdom of God.

· From where and under what circumstances was Mark’s gospel likely written?

· What are some possible reasons that Mark’s gospel was written?

Chapter 8 – Matthew: The Gospel of the Messiah

Key Terms

birth narratives, fulfillment formulas, Great Commission, inclusio, kingdom of heaven, Olivet Discourse, parables of the kingdom, salvation history, Sermon on the Mount, Son of David, structural signals, typology/type/antitype.

Chapter Summary

· Matthew’s gospel is the most Jewish of the four gospels, presenting Jesus as the Jewish Messiah who brings God’s people salvation from their sins. It is also the most systematically arranged, utilizing concise style, fulfillment formulas, topical arrangement, and structural signals to provide a carefully structured presentation.

· Matthew includes five major discourses by Jesus and alternates between narrative and discourse, presenting Jesus as the great Moses-like bringer of the new covenant.

· Only Matthew and Luke include birth narratives, which serve as prologues or introductions to their respective gospels. Both birth narratives center on the theme of promise fulfillment, with Jesus as the promised Messiah from David’s line.

· Matthew’s genealogy presents Jesus as the fulfillment of the covenants made to Abraham and David, and as the legitimate king of Israel.

· The preaching of John the Baptist, and the accounts of the baptism and temptation, initiate Jesus’ ministry (3:1–4:11), confirming that he is the indeed the Messiah, Son of God, Servant of the Lord, and true Israel – the fulfillment of Israel’s hopes.

· Jesus’ healing and preaching ministry in Galilee demonstrates the power of the kingdom in his ministry to Israel and reveals the beginning of opposition from Israel’s religious leaders (4:12-11:1). The Sermon on the Mount (first discourse; chaps. 5-7) represents Jesus’ inaugural kingdom address, presenting standards of righteousness for the new covenant age of salvation. The second discourse (chap. 10) is a commissioning sermon to Jesus’ disciples to take the message of the kingdom to Israel.

· Matthew chaps. 11—20 reveals the various responses to Jesus and his proclamation of the kingdom. The parables of the kingdom (third discourse, chap. 13) contrast those who are rejecting the message with those who are receiving it. Israel’s leaders reject the message and so face judgment. Jesus’ disciples repeatedly fail but acknowledge him as the Messiah and continue to follow him. The fourth discourse (chap. 18) instructs them on aspects of church life after Jesus’ departure.

· In Matthew chaps. 21—25, Jesus arrives in Jerusalem, publicly revealing his messiahship (Zech. 9:9) and symbolically judging Israel for the nation’s unbelief (clearing the temple, cursing the fig tree). He repeatedly debates the religious leaders and confounds them with his wisdom and with parables. They plot his death. In a series of “woes” and in the Olivet discourse (fifth discourse, chaps. 23-25), Jesus denounces the leaders for their hypocrisy and predicts the destruction of Jerusalem as judgment against the nation for its unbelief.

· Throughout Matthew’s passion narrative (chaps. 26—27), Jesus remains in charge despite the tragic turn of events. At the Last Supper, he predicts his betrayal and abandonment by the disciples. During Jesus’ trial and crucifixion, the religious leaders continue to act treacherously against him; the disciples desert him; Pilate fails to exercise justice; and the fickle crowds call for his crucifixion. Yet Jesus remains in control of his destiny, willingly taking the road to the cross.

· Jesus’ resurrection (chap. 28) vindicates his claim to be the Messiah. With all authority bestowed on him by the Father, he now commissions his followers to make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit.

· Matthew’s Christology has two main foci: Jesus as the Jewish Messiah fulfilling the promises given to Israel, and as Immanuel, the presence and wisdom of God, and now authoritative Lord of the church. The title Son of God is a particularly important one for Matthew, integrating these two portraits.

· As narrative characters, the disciples play a somewhat more positive role in Matthew than in Mark. Though wavering in faith, they remain on Jesus’ side. Peter plays an especially prominent role as representative of the disciples.

· The religious leaders play a more negative role in Matthew than in Mark. They are wicked and hypocritical opponents of God’s plan, who will face judgment for their sins.

· Matthew’s central theological theme is that salvation history finds its climax in the coming of Jesus the Messiah, inaugurator of the kingdom of heaven and the new age of salvation.

· By inaugurating the kingdom, Jesus does not abolish the law, but rather fulfills it, bringing it to its destined completion. New covenant believers are no longer under the old covenant, but under the new, inaugurated through Jesus’ life, death and resurrection. Standards of righteousness are even higher because the law is now written on the hearts of believers, who are guided and empowered by the Spirit of God.

· Matthew’s theological themes suggest that his primary narrative purpose is to confirm that Jesus is indeed the Messiah, and that the church, made up of Jews and Gentiles, are the people of God in the present age. He also writes to call God’s people to experience and submit to the abiding presence and authority of Jesus in the church.

· Matthew’s church, or churches, was probably a mixed Jewish and Gentile community struggling against challenges from the larger Jewish community. The exact provenance is unknown, though Antioch in Syria is a likely possibility. The date of writing is also unknown and could be anywhere from the 60s to the 90s of the first century.

· The identification of Matthew the tax collector as the author of this gospel comes from church tradition rather than inspired Scripture but fits well with both internal and external evidence.


· Divide the class into groups to identify the main themes of Matthew’s gospel. (Alternatively, lecture briefly on the main themes of Matthew.) Then assign a key passage to each group for them to research and present its association with one of Matthew’s key narrative themes.

· Divide the class into groups, assigning each a different prophetic fulfillment from Matthew. Have each group research and present the context of the associated Old Testament passage and explain the way in which it is “fulfilled” in Jesus’ ministry in Matthew (see Fig. 8.11).

· Assign some key passages related to the law in Matthew’s gospel. Stage a discussion and/or debate on Matthew’s view of the law’s validity for Christians. Caution the students not to let preconceived ideas control their conclusions.

· Provide the students with a series of parallel passages between Matthew, Mark, and Luke related to the roles and characterizations of the religious leaders. Ask students to compare these passages and discuss Matthew’s perspective on the religious leaders.



· Identify the main literary features of Matthew’s gospel, especially with reference to style and structural features.

· Summarize the themes of the five major discourses in Matthew.

· Describe the main features of Matthew’s Christology, especially with reference to the titles Messiah/Christ, Son of David, Son of God, and Immanuel.

· Compare and contrast the characterization of the religious leaders and the disciples with Mark’s presentation.

· Summarize Matthew’s main theological themes, especially with reference to Jesus’ role in the climax of salvation history.

· Suggest the likely audience of Matthew’s gospel and his narrative purpose in writing.

· Provide basic evidence for the provenance, date, and authorship of Matthew’s gospel.


· Commentaries: bestcommentaries.com/matthew/

· Website with links to books and journal articles on Matthew research: www.questia.com/searchglobal#!/?keywords=%22gospel%20of%20matthew%22&pageNumber=1&mediaType=journals

· Introduction and Resources on Matthew: www.ntgateway.com/gospel-and-acts/gospel-of-matthew/websites-and-introductory/

· Resources on Matthew: www.textweek.com/mtlk/matthew.htm

· The Gospel According to Matthew (movie; 1964): www.imdb.com/title/tt0058715/

· The Gospel According to Matthew (movie; 1993): www.imdb.com/title/tt0301359/

· The Book of Matthew: Visual Bible (movie; 2004): archive.org/details/VideoBibleTheBookOfMatthew

· Article by David L. Cooper on the parables of Jesus: www.biblicalresearch.info/page318.html

· Article by Tim Gallant Fulfillment in the Gospel of Matthew: www.biblicalstudiescenter.org/interpretation/fulfillment.htm

· Bible Odyssey (SBL): Antioch and the Gospel of Matthew: www.bibleodyssey.org/places/related-articles/antioch-and-the-gospel-of-matthew.aspx


· What structural features are evident in Matthew’s gospel? What is a fulfillment formula? Know the two main structural signals that have been identified with Matthew’s “outline”.

· What are the key themes of the five major discourses in Matthew’s gospel?

· What is Matthew’s purpose in his genealogy? Who are the main characters in Matthew’s genealogy and why?

· What apparent contradiction surrounds Jesus’ teaching about the law? How would you resolve this difficulty?

Chapter 9 – Luke: The Gospel of the Savior of the World

Key Terms

birth narrative hymns, Emmaus disciples, “Gospel for the Outcast,” historiography, Luke-Acts, Nazareth sermon, prologue of Luke, prophet like Moses, Theophilus, travel narrative, Zacchaeus episode

Chapter Summary

· Luke and Acts form a theological and narrative unity (Luke-Acts), sharing a common purpose and common theological themes. The central theme of Luke-Acts is the arrival of God’s end-time salvation. As predicted in the prophets, God has acted through Jesus the Messiah to save his people Israel, and this salvation is now going forth to the whole world.

· Important sub-themes include (a) the Spirit as a sign of God’s end time salvation, (b) the sovereign purpose of God, (c) salvation for outsiders, (d) joy and praise in response to God’s salvation, (e) Jerusalem and the temple as settings of rejection and salvation, and (f) Jesus’ prayer life and intimacy with the Father.

· Luke’s portrait of Jesus – the Savior for all people – focuses especially on his roles as (a) prophet like Moses, mighty in word and deed, and (b) Messiah and Lord, who brings in the age of salvation through his life, death, resurrection, and ascension.

· Luke-Acts contains some of the finest literary Greek in the New Testament.

· Luke writes with a greater historical interest than the other gospel writers.

· Luke’s most distinctive structural feature is the travel narrative (Luke 9-19), an extended account of Jesus’ journey to Jerusalem.

· Luke’s birth narrative (Luke 1-2) presents Jesus as the promised Messiah from the line of David, eagerly awaited by the righteous remnant of Israel. Key features include the parallels between the births of John and Jesus, and the hymns, or praise songs, that carry the story forward.

· In the only account from Jesus’ childhood recorded in the four gospels, Luke describes Jesus’ extraordinary wisdom and obedient relationship with his heavenly Father (2:41-52).

· Luke’s genealogy traces Jesus’ ancestry to Adam, emphasizing that the message of salvation is for all humanity.

· Jesus’ Nazareth sermon (4:14-30) sets the stage for the rest of the gospel by demonstrating God’s concern for Gentiles and foreshadowing Israel’s rejection of the Messiah.

· Jesus’ Galilean ministry in Luke reveals the reception of the gospel by outsiders, outcasts and the lowly, while the proud and self-righteous miss out.

· The question of Jesus’ identity, posed throughout the Galilean ministry, is answered in Peter’s confession that he is “God’s Messiah” (9:18-27). As in Matthew and Mark, this episode marks a key turning point as Jesus begins teaching about his suffering fate in Jerusalem.

· In Luke 9:51, Jesus resolves to go to Jerusalem. The travel narrative that follows has been called the “Gospel for the Outcast” because many of the stories and parables concern God’s love for the lost.

· The journey to Jerusalem (travel narrative) climaxes with the story of Zacchaeus and the parable of the minas, which reaffirm God’s love for the lost (Luke 19:10) and the need for faithful stewardship after Jesus’ departure.

· As in Matthew and Mark, Jesus’ time in Jerusalem is marked by debates and controversies with the religious leaders, climaxing in his passion. The primary theme is the fulfillment of Scripture through the Messiah’s death, resurrection and ascension.

· Jesus’ trial and crucifixion are marked by the recurrent christological theme of Jesus’ innocence. He is the righteous and innocent Servant of the Lord (Isaiah 53).

· The account of the Emmaus disciples is Luke’s most important contribution to the resurrection narratives. Its theme is the fulfillment of Scripture through the death and resurrection of the Messiah.

· The authorship of Luke-Acts by Luke, a physician and missionary companion of the apostle Paul, is well supported by both external and internal evidence. Luke was a second generation Christian (Luke 1:1-4) and probably a Gentile (Col. 4:11-14). The date of writing is unknown and may be anytime from the late 50s to the 80s of the first century.

· Theophilus was likely an influential patron who sponsored the writing of the gospel. He may have been a recent convert to Christianity. Luke must also be writing to a broader audience, seeking to confirm the truth of the gospel message and the gospel messengers.


· Divide the class into groups to identify the main themes of Luke’s gospel. (Alternatively, lecture briefly on the main themes of Luke.) Then assign a key passage from Luke to each group for them to prepare a short presentation on how the passage carries forward one of Luke’s key narrative themes.

· Divide the class into groups and assign various parables from Luke’s travel narrative that represent the “Gospel for the Outcast.” Have the students discuss (and perhaps act out) the parable, showing how it illustrates the key Lukan theme of the gospel for all people.

· Provide various parallel passages comparing Mark’s presentation of the disciples with that of Luke. Have the students discuss and report on the different presentations and the possible reasons for the differences.

· Divide the class into groups, assigning the birth narrative hymns of Luke 1:46-55; 1:68-79; 2:29-32, and 1 Samuel 2:1-10. Have each group report back on the characters and the themes emphasized in their respective hymns.



· Identify the main literary features of Luke’s gospel, especially with reference to the unity of Luke-Acts, the fine literary style, and Luke’s historiographic interest.

· Summarize the main themes and structural features of Luke’s birth narrative.

· Explain the narrative and theological significance of the Nazareth sermon (Luke 4).

· Identify the narrative and theological function of Luke’s “travel narrative,” including the main theme of the stories and parables presented there.

· Describe the main features of Luke’s portrait of Jesus, especially with reference to the titles prophet and Messiah (Christ).

· Identify the central theme of Luke’s gospel and list the major sub-themes that support it.

· Explain what we know about the author Luke and the likely identity of Theophilus, the recipient of Luke-Acts.

· Summarize the likely purpose and occasion of Luke-Acts.


· Commentaries: bestcommentaries.com/luke/

· Resources on Luke: www.textweek.com/mtlk/luke.htm

· Podcast 2.6 by Philip Harland Luke’s Portrait of Jesus – Prophet Elijah, part 1: https://archive.org/details/Podcast2.6LukesPortraitOfJesus-ProphetElijahpart1

· Podcast 2.7 by Philip Harland Luke’s Portrait of Jesus – Prophet Elijah, part 2: https://www.philipharland.com/Blog/2018/12/14/podcast-2-7-luke-portrait-jesus-2/

· Book section from The life and teachings of Jesus Christ by Brian Hauglid Luke’s Three Parables of the Lost and Found: At Textual Study: www.academia.edu/649570/Lukes_Three_Parables_of_the_Lost_and_Found_A_Textual_Study

· Bible Odyssey (SBL): Graham Twelftree, “The Holy Spirit in Luke-Acts”: www.bibleodyssey.org/passages/related-articles/holy-spirit-in-luke-acts.aspx

· Bible Odyssey (SBL): Stephen Nissenbaum, “Luke’s Nativity and the Battle over Christmas”: www.bibleodyssey.org/passages/related-articles/lukes-nativity.aspx


· What do we mean by the “unity” of Luke-Acts?

· How does Luke’s literary style compare to the other gospels?

· What is the main emphasis of Luke’s genealogy? How does it compare with Matthew’s?

· What are the main features of Jesus’ Galilean ministry?

· Why is the travel narrative also called the “Gospel for the Outcast”? Name some of the stories and parables that carry forward this theme.

· Identify some of the important subthemes and state how they relate to the central theme of Luke-Acts.

· Note some of the evidence for the universal application of salvation in Luke’s gospel.

· What do we know about Luke from Acts, Paul’s epistles, and church tradition?

· Who might Theophilus have been? Why did Luke write his two-volume work?

Chapter 10 – John: The Gospel of the Son Who Reveals the Father

Key Terms

Beloved Disciple, Book of Glory, Book of Signs, chiasm, Docetism, dualism, eternal life, Farewell Discourse, functional subordination, High Priestly Prayer, “I am” statements, Johannine community, John Rylands manuscript (p52), John the Elder, Lamb of God, Logos, miracle at Cana, Nicodemus, ontological equality, paraclete, prologue of John, raising of Lazarus, realized eschatology, signs, theophany, the world.

Chapter Summary

· John’s gospel is unique among the Gospels, with a distinct literary style and much unique content.

· John often refers to Jesus’ opponents as Ioudaioi (“Jews” or “Jewish leaders”), suggesting that he is writing to a community that has broken away from the larger Jewish community.

· The gospel has four sections: (1) prologue, (2) Book of Signs (seven miracles together with teaching and dialogue), (3) Book of Glory (the Last Supper and passion narratives), (4) epilogue.

· Jesus’ teaching falls into three main types, conversations with individuals, dialogue and debate with the religious leaders, and private teaching for his disciples.

· The Gospel is full of metaphors and symbols, with much verbal and situational irony.

· The prologue describes Jesus as the incarnate Word (Logos) of God, the one and only Son who reveals the Father and brings life and light to humanity.

· As in the Synoptics, John the Baptist is the forerunner who prepares the way for Jesus the Messiah. John identifies Jesus as the Lamb of God who takes away the sin of the world.

· Jesus’ first miracle at Cana in Galilee (chap. 2) reveals his glory and his disciples believe in him. The wedding miracle is symbolic of the messianic banquet, a picture of God’s final salvation.

· Jesus’ clearing of the temple symbolically indicates the end of the sacrificial system and the coming of salvation through the destruction of the new “temple” (Jesus’ body).

· Nicodemus (chap. 3) represents the spiritual blindness of Israel’s religious leaders, who fail to comprehend the spiritual reality of new birth through the Spirit.

· The account of the Samaritan woman (chap. 4) demonstrates that Jesus is the promised Messiah who brings living water (eternal life) to all who believe.

· Jesus’ healing of the lame man at the Pool of Bethesda (chap. 5) is the beginning of the back-and-forth debate between Jesus and the religious leaders in the context of the Jewish festivals. By healing on the Sabbath, Jesus identifies himself with the Father, who works even on the Sabbath to sustain the universe.

· The feeding of the five thousand (chap. 6), is the only miracle to appear in all four gospels. Jesus is the Bread of Life who provides true spiritual manna, recalling the Passover festival.

· Though many disciples desert Jesus, Peter (representing the Twelve) confesses that Jesus is the Holy One of God who brings words of eternal life (6:68).

· In his teaching at the Feast of Tabernacles (chaps. 7–8), Jesus draws on festival symbols to identify himself as Living Water and the Light of the World. He also identifies himself as the “I am” – the divine name of God from Exodus 3:14 and Isaiah 40–55 (“I am he”).

· The healing of the man born blind (chap. 9) contrasts the spiritual blindness of Israel’s leaders with the spiritual insight of those who believe in Jesus.

· Recalling the Hanukkah festival, Jesus contrasts himself as the Good Shepherd with the religious leaders, who are thieves or mere hired hands (chap. 10).

· The raising of Lazarus (chap. 11), the greatest of the seven “signs,” reveals Jesus authority as bringer of resurrection life and provokes the religious leaders to act against him.

· As in the Synoptics, Jesus’ triumphal entry serves as a public announcement of his messiahship (Zech. 9:9).

· The Book of Glory (chs. 13–20) begins with the Last Supper narrative. Jesus washes the disciples feet, teaches on servanthood and love, and gives his Farewell Discourse (chaps. 14–16). He promises to send the Spirit as Teacher, Comforter, and Guide during his absence. The disciples are called to “abide” in him.

· In his High Priestly Prayer” (chap. 17) Jesus asks the Father for protection and unity for his disciples.

· The main theme of the trial and crucifixion in John is that Jesus is in control of his destiny and is acting according to God’s plan (chaps. 18–19).

· John’s resurrection narrative is unique in Jesus’ appearance to Mary Magdalene alone and in appearances to the disciples first without, and then with, Thomas present. Thomas’s confession “My Lord and my God!” frames (an inclusio) the entire Gospel between two acclamations of Jesus’ deity (1:1; 20:28).

· The epilogue (chap. 21) includes the miraculous catch of fish, the restoration and commissioning of Peter, and the role of the Beloved Disciple in the composition of the gospel.

· John’s gospel presents the most exalted Christology in the New Testament. Jesus is the pre-existent Logos, the Son of God who perfectly reveals the Father and brings people into relationship with him.

· The two most prominent disciples in the gospel are Peter and the enigmatic Beloved Disciple.

· John provides a dualistic perspective where Jesus represents light, truth, and life, and stands against Satan and the evil world system, which represents darkness, deceit, and death.

· The central theme of John’s gospel is the revelation of the Father through the Son. God loved the world by sending his Son to save it, so that those who believe in him gain eternal life.

· Salvation in John is identified especially as eternal life, which is defined both as a present possession and a future inheritance.

· John’s primary narrative purpose is to call people to faith in Jesus the Messiah and Son of God so that they might have eternal life in his name (20:30-31).

· The identification of the Beloved Disciple with the apostle John has been the historical position of the church. Though this position is not without some problems, it fits well with both internal and external evidence.

· Though John’s gospel likely arose within a unique and distinct “Johannine” community (or communities) within early Christianity, attempts to identify the exact beliefs and life situation of this community, or to trace a composition history of the gospel, remain problematic.

· John’s gospel was likely written in the late first century and was likely composed by the apostle John while he was ministering in Ephesus.


· Divide the class into groups to identify the main themes of John’s Gospel. (Alternatively, lecture briefly on the main themes of John.) Then assign a key passage from John’s gospel to each group and have each prepare a short presentation on how the passage carries forward one of John’s key narrative themes.

· Divide the class into groups and have students read through the Prologue (John 1:1–18) and identify everything it teaches about Jesus the Word. Provide a prize to the group that comes up with the most attributes.

· Have students act out or dramatize Jesus’ interview with Nicodemus and/or the Samaritan woman.

· Divide the class into groups, assigning each group an “I am” statement. Ask them to research and report on the significance of that statement in the context of John’s narrative theology.

· Prepare an autobiographical monologue of John the apostle in the context of writing of the gospel in late first-century Ephesus.



· Identify the main literary features of John’s gospel, especially its differences from the Synoptics.

· Describe the main features of John’s portrait of Jesus.

· Identify the central theme and narrative purpose of John’s gospel.

· Identify the fourfold structure of John, including the significance of the book of “signs” and the book of “glory”.

· Identify and explain the significance of the “I am” statements made by Jesus in John.

· Summarize the main theme of John’s prologue.

· Explain the narrative and theological significance of Jesus’ conversations with Nicodemus and the Samaritan woman.

· Summarize the nature of Jesus’ dialogues and debates with the religious leaders.

· Describe the narrative and theological significance of the raising of Lazarus.

· Summarize the main themes of Jesus’ Farewell Discourse, including the role of the Spirit after Jesus’ departure.

· Explain the nature of John’s theological dualism and the distinct Johannine teaching about salvation.

· Provide evidence for the authorship and likely provenance of the fourth gospel


· Commentaries: bestcommentaries.com/john/

· Resources on John: www.textweek.com/mkjnacts/john.htm

· The Gospel of John (movie; 2003). Buena Vista Home Entertainment: www.amazon.com/The-Gospel-John-Henry-Cusick/dp/B0006Q93ZG

· A response to Muslim claims regarding the paraclete: www.answering-islam.org/Responses/Al-Kadhi/r06.03a.html

· Article by W. Hall Harris III Major Differences between John and the synoptic Gospels: bible.org/seriespage/2-major-differences-between-john-and-synoptic-gospels

· Craig Keener’s Blog: Jesus’ second coming: is it referenced in John 14:2-3? www.craigkeener.com/in-my-fathers-house-are-many-mansions-%E2%80%94-john-142-3/

· Bible Odyssey (SBL): Paul Anderson, “The Johannine Community”: www.bibleodyssey.org/people/related-articles/johannine-community.aspx


· How is John unique among the Gospels? What kinds of synoptic material does John not include in his gospel?

· Identify the basic four-fold structure of John.

· What are the purpose and significance of the “signs” of John’s gospel?

· How do the conversations with Nicodemus and the Samaritan woman contribute to John’s purpose?

· What does Jesus ask for in his High Priestly Prayer?

· What is the main theme of John’s trial and crucifixion narrative?

· Summarize the Christology of John’s gospel.

· How is the theme of salvation presented in John’s gospel and how is this different from the Synoptics?

· Summarize the evidence suggesting that John the apostle wrote the fourth gospel. What problems exist with this identification?

Chapter 11 – Searching for the Real Jesus

Key Terms

Marcus Borg, Rudolf Bultmann, charismatic, covenantal nomism, criteria of authenticity, John Dominic Crossan, Cynics, Cynic-like philosopher, eschatological prophet, Elizabeth Schussler Fiorenza, First Quest for the historical Jesus, Paula Fredriksen, history of religions school, Jesus of history versus Christ of faith, Jesus Seminar, Jewish Charismatics, Martin Kähler, Ernst Käsemann, John P. Meier, New (Second) Quest, No Quest, political revolutionary, rationalism, Herman Samuel Reimarus, E. P. Sanders, Albert Schweitzer, social revolutionary, spirit person, D. F. Strauss, Third Quest, Ernst Troeltsch, Geza Vermes, Johannes Weiss, Ben Witherington III, William Wrede, N. T. Wright

Chapter Summary

· Controlled by Enlightenment-era rationalism, the nineteenth century Quest for the Historical Jesus (the First Quest) sought to establish Jesus as a nonsupernatural teacher of love and humanistic philosophy.

· Albert Schweitzer’s classic book The Quest of the Historical Jesus undermined the First Quest by showing that the authors created a Jesus in their own image.

· Ernst Troeltsch set out principles that have guided the antisupernatural tendencies of the historical-critical method.

· D. F. Strauss treated the gospel stories as mostly myths invented by the early church.

· William Wrede challenged the First Quest’s assumption concerning the historicity of Mark’s gospel, claiming that Mark was a creative theologian who invented much of his story around the motif of the “messianic secret.”

· Johannes Weiss sought to place Jesus in the context of first-century Judaism, portraying him as an apocalyptic prophet announcing the imminent end of the world.

· Martin Kähler argued against the First Quest by claiming that it is impossible to discover a non-supernatural historical Jesus in the Gospels. What is important is the risen and exalted Christ of faith, worshipped by the church.

· Building on the work of Schweitzer, Wrede, Weiss, Kähler, and others, Rudolf Bultmann’s radical skepticism led to a period of No Quest, when many scholars considered the historical Jesus both unattainable and irrelevant.

· The New (Second) Quest was launched by E. Käsemann and other students of Bultmann. Yet by adopting much of their teacher’s skepticism, the New Quest produced only a minimalist portrait of Jesus.

· The Third Quest is a name given to the spate of recent Jesus scholarship, which utilizes a variety of new methodologies.

· Sometimes viewed as part of the Third Quest, sometimes viewed as distinct, the Jesus Seminar is a group of scholars who have met to vote on the sayings and deeds of Jesus. The Seminar rejects as unhistorical most of the sayings and stories in the Gospels.

· Conclusions about Jesus are determined by many factors: the sources examined, the criteria utilized, the method employed, the historical context presumed, and the worldview of the investigator.

· The “criteria of authenticity” are used by scholars to test the historicity of the words and deeds of Jesus. Historically, the most basic has been the criterion of dissimilarity, which claims sayings of Jesus are authentic if they are distinct from both Judaism and early Christianity.

· While potentially effective tools, the criteria are open to subjectivity and abuse. Researchers often find only the Jesus they are looking for.

· A variety of portraits of the historical Jesus have been proposed by contemporary Jesus scholars: a political or social revolutionary, a Cynic-sage, a Jewish charismatic, a wisdom teacher, an eschatological prophet, and the Messiah.


· Break into groups and assign these topics: First Quest, Second Quest, No Quest, Third Quest, and Jesus Seminar. Ask students to discuss the main focus and conclusion of each period or movement and to provide a short report of their findings to the class.

· Have students debate the relative merits of Bultmann’s approach to the Scripture. Assign one team to take Bultmann’s perspective and another to take a counter approach.

· Break into groups in which students prepare a report or drama that presents Jesus in one of these roles: cynic-sage, Jewish charismatic, social revolutionary, eschatological prophet. (Ask one group member to portray Jesus in this role and create a drama of his interactions with others.)

· Show a video such as From Jesus to Christ, Peter Jennings’ The Search for Jesus, or the A&E biography, Jesus. All present a critical perspective on Jesus. Prepare response questions and discuss.



· Summarize the nature and characteristics of the three “quests” for the historical Jesus, including some of the scholars associated with each.

· Describe historical and philosophical factors that led to the rejection of the historicity of the Gospels.

· Explain the perspective of Rudolf Bultmann and especially his dichotomy between the historical Jesus and the Christ of faith.

· Discuss the main methodological issues related to contemporary Jesus studies

· Summarize the main contemporary portraits of Jesus.


· From Jesus to Christ. The First Christians. PBS Home Video. www.pbs.org/wgbh/pages/frontline/shows/religion/

· Article by Michael Burer, A Survey of Historical Jesus Studies from Reimarus to Wright: bible.org/article/survey-historical-jesus-studies-reimarus-wright

· Article by N. T. Wright Five Gospels but no Gospel. Jesus and the Seminar: http://ntwrightpage.com/1999/01/01/five-gospels-but-no-gospel-jesus-and-the-the-seminary/

· Article by Richard N. Longenecker The Jesus of History and the Christ of Faith: Some Contemporary Reflections: www.mcmaster.ca/mjtm/2-51.htm

· An article on rationalism and the scholars who discussed it: www.philosophybasics.com/movements_rationalism.html

· Bible Odyssey (SBL): N.T. Wright, “Historical Jesus Studies Today”: www.bibleodyssey.org/tools/video-gallery/h/historical-jesus-studies-today.aspx

· Bible Odyssey (SBL): Mark Allan Powell, “How Do Biblical Scholars Study the New Testament?”: www.bibleodyssey.org/tools/bible-basics/how-do-biblical-scholars-study-the-new-testament.aspx

· Bible Odyssey (SBL): Rafael Rodríguez, “Criterion of Embarrassment”: www.bibleodyssey.org/passages/related-articles/criterion-of-embarrassment.aspx#contrib_rodriguez-rafael


· What were the characteristics of the First Quest?

· Summarize the significance of E. Troeltsch, D. F. Strauss, J. Weiss, W. Wrede, M. Kähler, and the history of religions school for historical Jesus studies.

· Summarize the perspective of R. Bultmann. Why is Bultmann’s era known as the period of No Quest?

· How was the New (Second) Quest started? What are its characteristics?

· What is the Third Quest? What is the Jesus Seminar? What were its goals? What were its conclusions?

· What are the “criteria of authenticity”? Summarize the criteria of dissimilarity, coherence, multiple attestation, embarrassment, and divergent traditions.

· Summarize the five main portraits of Jesus: Cynic-like philosopher, spirit-endowed holy man, social revolutionary, eschatological prophet, and Messiah.

Chapter 12 – The Historical Reliability of the Gospels

Key Terms

burden of proof, doublets, ipsissima verba (“exact words”), ipsissima vox (“authentic voice”), Zeitgeist (“spirit of the times”)

Chapter Summary

· While no one reads the Gospels without presuppositions, this does not mean all truth is relative. Historical events can be judged by carefully weighing the evidence.

· The fact that the gospel writers have strong faith commitments does not negate the historical reliability of their gospels. All historians have a worldview and a belief system that motivates their writing.

· Luke’s skill as a historian has been demonstrated especially in Acts, where he appears to be a meticulous researcher with reference to names, places, and titles. Luke also demonstrates a keen sense of the Zeitgeist, or “spirit of the times,” in which he writes.

· Evidence for the general reliability of the gospel tradition includes (a) the value given to eyewitness testimony, (b) the pattern of careful oral transmission in Palestinian Judaism, (c) the church’s willingness to preserve difficult sayings, (d) the distinction made between the words of Jesus and of Christian prophets, (e) the absence of created sayings on issues of later concern to the church, and (f) the high ethical standards of the disciples.

· Apparent contradictions in the Gospels often diminish when it is recognized that the Evangelists were not producing verbatim accounts, but had the freedom to paraphrase, interpret, abbreviate, and reorder events and sayings to fit their theological purpose. They were not just reporters but inspired interpreters of the Jesus event.

· Though the reliability of John’s gospel has been questioned even more than the Synoptics, recent research has resulted in greater respect for its historicity.

· Jesus’ unique style of speaking in John is not as different from the Synoptics as is sometimes supposed and may be explained by a combination of John’s paraphrase of Jesus’

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