THE LIFE OF CHRIST IN THE

SYNOPTIC GOSPELS
Fourth Edition
 The Life of Christ in the
Synoptic Gospels
An Independent-Study Textbook
by Mike McClaflin
Fourth Edition

Developed in Cooperation
With the Global
University Staff

Instructional Development Specialist:

David D. Duncan

Illustrator:
Terry Kole

1211 South Glenstone Avenue

Springfield, Missouri
65804
USA
What is new in the Fourth Edition?
● All self-tests now have one essay question and ten multiple-choice questions. All UPEs now have
twenty-five multiple-choice questions and two essay questions. Answer keys were revised
according to the new test formats.
● Scripture references were changed from the New International Version (NIV) to the
English Standard Version (ESV).
● The format of some study questions was revised.
● An incorrect graphic under Objective 6.1 was replaced with the correct one.

Global University
Springfield, Missouri,
USA

© 1992, 1997, 2000, 2013 Global

University All rights reserved. First edition
1992 Fourth edition 2013

Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version®
(ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by
permission. All rights reserved.

TO BE USED WITH:
Grading Packet, Fourth Edition
(For Grader’s Use ONLY)

PN 04.16.01

ISBN 978-0-7617-1833-8

Previously published as Life of Christ © 1997, 2000

and as BL1032 The Life of Christ © 1992 ICI University, USA

Printed in the United States of America

Table of Contents
Course Introduction........................................................................................................ 8

UNIT ONE: The World

1 The Synoptic Background and John Mark.............................................................18
2 The Backgrounds of Matthew and Luke.................................................................38
3 The Historical Background.....................................................................................56
4 The Jewish Religious System................................................................................78

UNIT TWO: The Man

5 The Early Narratives and Preparation for Ministry.................................................98
6 The Early Judean and Galilean Ministry...............................................................118
7 The Later Judean / Perean Ministry and the Passion Week................................140
8 The Arrest, Trial, Crucifixion, and Resurrection..........................................................160

UNIT THREE: The Message

9 The Teachings of Christ.......................................................................................184
10 The Kingdom of God............................................................................................208
11 The Parables of Jesus..........................................................................................228
12 The Miracles of Jesus..........................................................................................250
13 Conclusions..........................................................................................................270

Glossary......................................................................................................................286
Bibliography................................................................................................................ 292
Essential Course Materials......................................................................................293
Instructions.............................................................................................................295
Checklist of Study Methods / Student’s Planner and Record................................297
Question / Response Forms..................................................................................299
Service Learning Requirement..............................................................................305
Undergraduate Writing Assignment Guidelines.....................................................309
Project Instructions................................................................................................ 315
Collateral Reading Assignment Materials (BIB1033 Only)....................................321
Answers to Self-Tests............................................................................................327
Unit Progress Evaluations 1, 2, and 3...................................................................329
Student’s Request to Take Final Examination..............................................................339
Unit Progress Evaluation Answer Keys.................................................................345
 7
Course Introduction

The Degree Program

This Independent-Study Textbook is one of the courses that
comprise the Degree Program. Majors are offered in Bible and Theology,
Christian
Education, and Intercultural Studies. For additional information regarding the
various programs available for study, write to your enrollment office.
Study materials in the Degree Program are designed in a self-teaching
format for ministers and Christian workers who want to engage in systematic
Bible study at the post-secondary level. These courses will provide many of the
necessary tools for practical ministry and Christian witness.
Students may enroll in either individual courses or in a program of study
leading to academic certification. However, you should be aware of the
possibility that some courses may not fit into a specific study program. When
satisfactorily completed courses are applied toward a study program, only those
that meet the requirements of the selected program will receive credit toward
certification. Therefore, it is important for you to select courses that contribute
to your program requirements.
The Degree Program curriculum is under constant evaluation. Revisions
and additions will be made in keeping with the goal of providing students with
the best possible independent-study learning experiences.

Attention
We have prepared this Independent-Study Textbook to help you
successfully complete the course. Please read the course introduction very
carefully. By following the instructions, you should be able to achieve
your goals for the course, and you should not have difficulty preparing for
your final examination.
Address all your correspondence concerning the course to your local
enrollment office at the address stamped below. If no address is stamped there,
and you do not have the address of the office in your area, then please write to
the following address:
Global University
1211 South Glenstone Avenue
Springfield, Missouri 65804
USA

The address of your local office is:

8
The Life of Christ in the Synoptic Gospels

Course Introduction
The Life of Christ in the Synoptic Gospels
While all four Gospels deal with the life of Jesus Christ, Matthew, Mark,
and Luke, called the Synoptic Gospels, present very similar narratives. In our
attempt to learn more about our Savior and Lord, we find it helpful to try to
integrate the material from the Synoptics into one unified narrative.
In this course we present background material that must precede an in-depth
study of the Gospels. We discuss the date of writing, authorship, and purpose of
each Synoptic Gospel. We also highlight the similarities as well as the unique
achievements of the writers. Then we survey the development of the various
empires—Assyria, Babylon, Persia, Greece, Rome—that provided the historical
background for the advent of Christ. Another major factor in the preparation for
Christ was the Jewish religious system. Who were the Pharisees, Sadducees,
and teachers of the Law? What purposes did the synagogue and the Sanhedrin
serve? These are some of the questions we address.
Next we present a chronological, event-oriented description of Christ’s life.
Thus you will become familiar with the events of the annunciation of Christ
and of John the Baptist before Him, of Christ’s birth, and of His preparation
for ministry. Then you will study a detailed account of Christ’s public
ministry, including the greater Galilean and the later Judean-Perean periods. In
addition, you will peruse the key events of the Passion Week, Christ’s
crucifixion and resurrection, and later His ascension into heaven.
Finally, we focus on the content of Christ’s ministry. Why is Christ known
as the model teacher? What method did He use? What were His topics? You
will consider Christ’s primary focus on the kingdom of God, His parables, and
the miracles He performed. This should help you determine to what degree He
achieved the goals of His teaching ministry.
Although this course minimizes practical application and the exegetical
study of the Scripture, it provides the framework for you to use when you
engage in these studies later on.

Course Description
The Life of Christ in the Synoptic Gospels BIB1032/3
(Credit: 2 or 3 hours)
This course is a study of the life of Christ from the viewpoint of the
Synoptic Gospels—Matthew, Mark, and Luke. The Life of Christ in the
Synoptic Gospels helps the student grasp the chronological progression and
the spiritual significance of important events in Christ’s life. It also stresses
His message and His method, including His parables and miracles. Organized
around three themes—the world, the Man, and the message—this study
helps students integrate their understanding of His life and work with a clear
commitment to live by the principles He taught and the values He
demonstrated. They are enabled to preach and teach about Christ with greater
understanding and effectiveness.
 9
Course Introduction

Course Learning Outcomes

Upon successful completion of this course, you should be able to:
1. Explain the term Synoptic Gospels, when it came into focus, and the nature
of the so-called Synoptic problem.
2. Identify and give the significance of background facts that relate to
the writing of the Synoptic Gospels.
3. Discuss the historical background of Palestine and the Jewish
religious development that prepared the way for Christ’s coming.
4. Identify key events in the early life of Christ in the Synoptic Gospels, His
public ministry, and His final days on earth.
5. Distinguish between Christ’s early ministry, greater Galilean ministry,
later Judean / Perean ministry, and Passion Week.
6. Summarize Christ’s teachings on the kingdom of God and analyze the
already but not yet aspects of the Kingdom.
7. Explain Christ’s purpose in using parables and miracles and discuss
His teaching method.
8. Appreciate more fully God’s redemptive plan that He unveiled in the
incarnation, life, death, resurrection, and ascension of His beloved
Son.
9. Value increasingly the sinless life, vicarious death, and intercessory
ministry of our Lord in the presence of the Father.

Resources
You will use The Life of Christ in the Synoptic Gospels, an Independent-
Study Textbook by Mike McClaflin as both the textbook and study guide for
the course. The Holy Bible is also required. Bible quotations are from the
English Standard Version (ESV) unless otherwise noted. Most assignments
require you to access the Global University Library website or other academic
resources.
Instructions for accessing the Library website are provided in the Undergraduate
Writing Assignment Guidelines (UWAG) in the Essential Course Materials.
If you are enrolled in this course for three credits, the third credit will be
earned by completing a collateral reading assignment (CRA). This assignment
is based on the textbook Jesus the Messiah: A Survey of the Life of Christ by
Robert H. Stein. The instructions for completing the CRA are in the Essential
Course Materials.

Content Specialist for the Course

Mike McClaflin has been a missionary with the Assemblies of God since
1973. Initially, he served on the faculty of Northern Tanzania Assemblies of
God Bible School (1973–1980). Following his appointment as principal of the
East Africa School of Theology, Nairobi, Kenya, Mike directed its activities
and promoted its development (1980–1982). Between 1982 and 1983, he
devoted a segment of time to the research and writing of The Life of Christ in
the Synoptic Gospels. From 1984 until 1992, he served as Area Director for East
Africa and the Indian Ocean Basin. From 1993 to 2003, he served as Director
10
The Life of Christ in the Synoptic Gospels

of Administration / Missionary Services in the Division of Foreign Missions,

in Springfield, Missouri. From 2003 through 2013, he served as the
Assemblies of God World Missions Regional Director for Africa. He now
works with Convoy of Hope in Springfield, Missouri.
Prior to becoming a missionary, Mike received a BS degree from the
University of Wyoming, Laramie, Wyoming, and an MA in Biblical Studies
from the Assemblies of God Theological Seminary, Springfield, Missouri.
He has also pursued graduate studies at Southwestern Baptist Theological
Seminary, Fort Worth, Texas. After completing a tour of duty as a captain in
the United States Army, Mike joined the pastoral staff at Rockwood Park
Assembly of God (1970–1972).
 11
Course Introduction

Study Time
We recommend that you have a regular time for study. Of course, you
may take advantage of spare moments to study when you have them, but there
is no substitute for a regular study time. Try to complete at least one lesson
each week. In a classroom, two or three class sessions would ordinarily be
given to
each lesson. Studying independently, you may expect to spend from three to six
hours on a lesson.
How much time you actually need to study each lesson depends in part on
your knowledge of the subject and the strength of your study skills before you
begin the course. It also depends on the extent to which you follow directions
and develop skills necessary for independent study. Plan your study schedule so
you spend enough time to attain the objectives stated by the author of the course
as well as your personal objectives.

Study Methods
The Essential Course Materials include two helpful tools. The “Checklist
of Study Methods” and the “Student’s Planner and Record” will help you
know how to study a lesson, review for a unit progress evaluation covering a
group of lessons, and prepare for the final examination that covers all of the
lessons. If you do not usually study as recommended, you will need to adapt
your study methods to achieve the highest success in the course.

Ways to Study This Course

All of your course work except your final examination should be submitted
by e-mail. If e-mail is not available, submit by postal mail or fax.
Although this course has been designed for individual study, there
are limited opportunities to join in a study group or class. In that case,
the adviser may give you additional instructions. If so, be sure to follow
the adviser’s directions.

Lesson Organization, Learning Tools, and

Study Strategy
A recommended step-by-step procedure for approaching each lesson is
presented as part of the introduction to each unit of this course. The procedure
is a formula for getting the most out of the lesson. Each lesson includes
specific components to help you learn the material: (1) introduction, (2)
highlights,
(3) objectives, (4) outline, (5) content, (6) study questions and suggested
answers, (7) defined words, and (8) self-test.

Introduction
Most lessons include an introduction that serves as a bridge between
the previous lesson and the new material about to be presented. Read each
introduction to review what you have learned thus far in preparation for being
introduced to new concepts which build on that foundation.
12
The Life of Christ in the Synoptic Gospels

Highlights
The highlights are a brief summary of the key points in the objectives of the
lesson. They give you the key points—or specific views or perspectives related
to key (important) concepts—and let you know what to expect in the lesson.
Think about the key points as you study the lesson.

Objectives
The key concepts presented in the lesson are derived from the objectives.
Study each objective carefully as you begin each lesson. First, identify the key
concepts presented in the objective, and second, identify what each objective is
asking you to do with the key concepts. For example, in the objective Assess the
positive and negative ways that colonialism affected the spread of Christianity,
the key concept is colonialism affected Christianity. In this objective you are
asked to assess positive and negative ways—or show the good and bad effects
colonialism had on the spread of Christianity.

Outline
The outline gives a succinct picture of the lesson in a few words. It shows
each main topic in relation to the content in subtopics. These offer helpful
memory cues for acquiring and retaining the lesson content.

Content
The content presents the subject matter. To ensure the subject matter is
learned effectively, the content incorporates several learning tools: objectives,
headings, subheadings, and study questions.
As you study the content, (1) refer to the objective that relates to the
section, (2) identify the key concepts presented in the objective, (3) identify
what each objective is asking you to do with those key concepts, and (4) use the
objective and study questions to direct your learning of the important concepts
and perspectives. Use headings and subheadings to give you an idea of what
will be discussed in each section. Having an idea of what to expect will
improve your learning process.
The content is the substance of the lesson. You should underline, highlight,
or otherwise mark it to help you remember the key points and significant
statements of the author.

Study Questions
Study questions are included throughout the lesson content. Most study
questions can be answered in the space provided; others require a notebook in
which to write your responses. As you write the answers in your notebook, be
sure to record the number and title of the lesson and to write them in correct
numerical order. This will help in your review for the unit progress
evaluations. You are not required to turn in your answers to the study
questions.
Suggested answers to study questions are given at the end of each lesson.
Do not look ahead at the answers to study questions until you have written your
response. If you give your own answers first, you will retain what you study
much better. After you complete each study question, check your answer with
the one given. Then correct any mistakes you made.
 13
Course Introduction

These questions are important, as they will help you develop and improve
your knowledge and Christian service. The suggested activities will also help
you use your knowledge in practical ways.

Defined Words
The defined words help you understand unfamiliar and unique words used
in the lessons. These words are identified in the text with an asterisk (*). You
will find a definition in the left margin and again in the alphabetized glossary
at the back of this Independent-Study Textbook or Study Guide. If you are in
doubt about the meaning of any other word, you may look it up in a dictionary
immediately or when you come across it again in your reading.

Self-Test
The self-test is typically comprised of an essay related to the lesson and
approximately ten multiple-choice questions. (Some courses vary the number
and type of self-test questions.) Always complete these questions before
checking the answers in the Essential Course Materials. The self-test will
reinforce your recall of key points.

Essential Course Materials

The Essential Course Materials at the end of this Independent-Study
Textbook or Study Guide include instructions for taking the unit progress
evaluations and the final examination. They also include the service learning
requirement, undergraduate writing assignment guidelines (UWAG), project
instructions, CRA or CWA instructions, unit progress evaluations and answer
keys, and other important forms. Use the checklist on the Essential Course
Materials table of contents page to determine what materials you should submit
to your enrollment office and when to submit them.

Form and Style Guide

The Global University Undergraduate Form and Style Guide defines
the form, style, and documentation system for completing undergraduate
writing assignments. The guide can be downloaded for free from http://www
.globaluniversity.edu/PDF/UG-FormAndStyleGuide.pdf or is available as
a stand-alone document.

Service Learning Requirement

The service learning requirement (SLR) instructs you to apply principles
from the course content to ministry in the church and the community. This
practical experience allows you to develop ministry skills while meeting
real-world needs. You can find the SLR in the Essential Course Materials.
The SLR report must be submitted to your enrollment office along with your
project and CRA (if required) before you take the final examination. Course
credit will be granted only after the SLR report is submitted and assessed as
satisfactorily completed.
14
The Life of Christ in the Synoptic Gospels

Project
The required project asks you to demonstrate an ability to apply the
principles taught in the course. This work will give you valuable practical
experience in using the knowledge you have gained. The project instructions
are included in the Essential Course Materials. The project is worth 25 percent
of your final grade and must be submitted to your enrollment office before you
take the final examination. Submit the project by e-mail attachment. If e-mail
is not available, submit by mail or fax.

Collateral Reading or Collateral Writing Assignment

If you are enrolled in a course for three credits (check your enrollment
information), you will be required to complete a collateral reading assignment
(CRA) or a collateral writing assignment (CWA). Instructions for the CRA
or CWA are in the Essential Course Materials. The CRA or CWA is
worth 35 percent of your course grade for the three-credit course and
must be
completed within the time limit for the course. Read the instructions carefully
before you begin. Submit the assignment by e-mail attachment. If e-mail is not
available, submit by mail or fax.

Unit Progress Evaluations and Final Examination

Unit progress evaluation (UPE) scores are not counted as part of your
final course grade. However, UPE scores indicate how well you learned the
material and how well you may do on the final examination. After
completing each UPE, check your answers with the answers provided in the
Essential Course Materials. You can then review the information in your
course text and Bible concerning points that were difficult for you.
Reviewing the
lesson objectives, self-tests, and UPEs will help you to prepare for the final
examination. Instructions for taking the final examination are in the Essential
Course Materials.

Credit for This Course

To obtain credit for this course, you must complete the assigned project,
the service learning requirement (SLR), and the collateral reading or writing
assignment (if enrolled for three credits). You must also pass the final
examination. The examination must be written in the presence of an approved
examining supervisor. Since we have examining supervisors in many
countries, it most likely will not be difficult for you to meet with the one in
your area.
Your enrollment office will work out the details with you.
This course may also be taken for its practical value only and not for credit.
In this case, you will not need to send in any assignments or take the final
examination. The study of this course will enrich your life whether or not you
take it for credit.
 15
Course Introduction

Course Grade
Your grade for a two-credit course is based on the final examination
(75 percent) and the course project (25 percent). (Not all courses are available
for two credits. See your course enrollment information.) If a course is being
upgraded to three credits by a collateral reading assignment (CRA) or a
collateral writing assignment (CWA), the final examination will be 40 percent
of your grade, the CRA or CWA will be 35 percent, and the course project will
be 25 percent. Although the service learning requirement (SLR) is not graded,
you will not receive credit for this course until the SLR assignment is
completed and the SLR report is submitted and evaluated as satisfactory.
Your course grade will be listed in one of the following categories: 97–100
percent, superior; 90–96 percent, excellent; 83–89 percent, good; 73–82
percent, satisfactory; 60–72 percent, poor; or 0–59 percent, failing.

Your Enrollment Office

Your enrollment office will be happy to help you in any way possible. Ask
your adviser any questions you may have about arrangements for your final
examination. Be sure to allow sufficient time so plans can be made
accordingly. If several people want to study the course together, ask your
adviser about special arrangements for a group study. May God bless you as
you begin
your study.
16
The Life of Christ in the Synoptic Gospels
 THE WORLD
1
Lessons... 1 The Synoptic Background and John Mark
2 The Backgrounds of Matthew and Luke
3 The Historical Background
4 The Jewish Religious System
Procedures... 1 Read the lesson introduction and study the highlights to know what
to expect.
2 Reflect on the objectives for key concepts and action needed.
3 Study the content, identifying key points by underlining or
highlighting, and answer the study questions.
4 Answer the self-test questions to help you synthesize the lesson.
5 Review the lessons in this unit in preparation for the unit
progress evaluation.
 1 The Synoptic Background
and John Mark

The Life of Christ in the Synoptic Gospels is a study of the Synoptic

Gospels. “Oh no,” you may say, “here is another term I will have to define
before I continue my studies in the Bible. I have already learned the meaning of
Pentateuch, Historical Books, Poetical Books, Major and Minor Prophets, not
to mention the Pastoral and Prison Epistles. Now I must learn what Synoptic
Gospels means!” While we do tend to organize the material we want to study
under related subject headings, we do so because this method helps us learn
more quickly. We will see why this is true in this first lesson of this course.
After you have learned the meaning of Synoptic Gospels and understood
its significance, you will leave the threshold of introduction and enter a broad
pavilion. There you will begin a rich and satisfying study of the life of Christ.
While Lesson 1 gives the general background for this study, you should not
view this focus as just something “to get out of the way” so you may proceed to
the main study. We believe you will be challenged by the content and prepared
more fully for the studies that follow. Remember: One often fails to benefit
fully from an entire study by not taking time to lay the proper foundation with
background materials. So take time to master these materials and enrich your
study of The Life of Christ in the Synoptic Gospels.
As you begin this study, ask the Lord to help you absorb and appreciate this
important foundational material. Be assured that it will enrich your spiritual life
and help you communicate more effectively to others the things you learn.

◊ Synoptic Gospels may be defined as “seeing the good news

the highlights... alike or in the same way.”
◊ The narratives of Matthew, Mark, and Luke
include many similarities.
◊ The term priority of Mark may help explain how the
Gospels were written. Mark was the first Gospel written but
is not necessarily the most important or the most complete.
◊ Matthew, as an eyewitness to Jesus’ life and ministry,
could draw on personal memories and experiences.
Matthew and Luke may have had access to another source
when writing their accounts.
 19
Lesson 1: The Synoptic Background and John Mark

◊ The Holy Spirit influenced human authors to write what God

wanted to reveal.
◊ John was the author’s Jewish name; Mark was his Roman
name. Mary (not the mother of Jesus), a wealthy widow, was
Mark’s mother. Mark accompanied Barnabas (his cousin)
and Saul on their first missionary journey but left the team.
Mark subsequently traveled with Barnabas. In later years,
Paul recommended Mark to the Colossian church and
indicated Mark was a source of comfort.
◊ Early church historians who identified John Mark as author
of the Gospel of Mark included Papias (bishop of Hierapolis),
Eusebius, Justin Martyr, Irenaeus, and Clement of Alexandria.
◊ Mark obtained most of his material from Peter. He
probably wrote his Gospel in the final years of Peter’s
ministry. Peter died around AD 64, about the time Emperor
Nero began persecuting Christians. Mark could have
started his Gospel before Peter’s death and completed it
soon thereafter.
◊ Mark’s writing appealed to Roman Gentiles, portraying God’s
Son as a Christ of power and action. Mark interpreted
Aramaic phrases, used more Latin words, and relied less on
Old Testament quotations than the other Gospels.
the objectives... 1.1 Identify the meaning of the term Synoptic Gospels.
1.2 Recognize statements that identify the Synoptic Gospels
and tell why we refer to them as such.
1.3 Analyze why the priority of Mark has gained
popular acceptance.
1.4 Select statements that identify correctly the sources of the
Synoptic question.
1.5 State the true source of the Gospel accounts.
1.6 Identify facts the Scriptures record about Mark’s
personal life as well as his relationship to the early
church and apostles, and briefly summarize his life and
ministry.
1.7 Identify early church historians who attributed authorship of
the Gospel of Mark to John Mark and note the significance
of their testimony.
1.8 Select statements that correctly give clues indicating the
date Mark was written.
1.9 Select statements that give the evidence on which we
identify Mark’s purpose in writing his Gospel.
20
The Life of Christ in the Synoptic Gospels

the outline... 1 Synoptic Defined

a Its Origin
b Its Relationship to the Gospels
2 Gospel Sources
a The Priority of Mark
b Other Sources
c The True Source
3 An Overview of Mark
a His Scriptural Record
b The Traditional Record
4 Mark’s Relation to the Gospel
a Authorship
b Date
c Purpose

Objective 1. Identify the meaning of the term Synoptic Gospels.

1 Synoptic Defined
When we use the term Gospels, many beginning students of the Bible know
just what the term means. They associate it with the four New Testament books
that give us our knowledge of the ministry of Jesus Christ: Matthew, Mark,
Luke, and John. However, these same students most likely do not know how the
word synoptic limits or qualifies Gospels. They may wonder whether it means
the same thing as the four Gospel accounts or whether it means something
different. If so, what specifically does it refer to? Let us look at the origin of the
word and how it relates to the Gospels.

Its Origin
We will begin by looking at the word synoptic, which raises the question in
the first place. Like many words we use in connection with religious studies,
this word comes from the Greek language. In this case synoptic comes from a
Greek word that means “seeing with or seeing together,” while Gospel comes
from a Greek word that means “good news.” Thus the two terms together give
us the thought of “seeing the good news alike or in the same way.”
1 Circle the letter preceding the correct completion. The term
Synoptic Gospels refers most accurately to the
a) attempt to provide a parallel account of the four Gospels.
b) idea of seeing the accounts of the good news in the same way.
c) notion that we have a shortened or concise account of the gospel.
 21
Lesson 1: The Synoptic Background and John Mark

Objective 1. Recognize statements that identify the Synoptic Gospels and tell
why we refer to them as such.

2 Its Relationship to the Gospels

In view of our discussion, then, are all four Gospel accounts synoptic? No!
While all of the accounts deal with some aspect of the life of Christ, only
criterion three—Matthew, Mark, and Luke—meet the criterion* of “seeing the good
a standard on which a
judgment or decision news in the same way.” This means that the narrative as it appears in these
may be based three accounts is alike. So the focus of this course will be on these three
Gospel accounts.
What do Matthew, Mark, and Luke have in common? What relationship
exists among them that allows us to refer to them as the Synoptic Gospels? Did
the early writers plan this similarity? Or did later Bible scholars merely adopt
the term synoptic as they attempted to interpret the material?
As we prayerfully consider these questions, remember that our purpose in
the study of the Synoptic Gospels is not to develop a scholarly critique. Bible
scholars have written a vast amount of material not only on the Gospel accounts
themselves but also on the historical and literary development of the texts. Thus
we include very little of this type of material in our study. Our basic desire is to
help you develop your knowledge of the background, details of authorship, and
content of the Synoptics themselves.
Bible scholars first used the term synoptic in relation to the Gospel accounts
in the late eighteenth century. They looked for some way to relate the three
harmonious accounts that included many similarities into one harmonious* story of the life
having the parts
agreeably related of Christ.
As you read the separate Gospel accounts, you will probably notice the close
similarity of events in Matthew, Mark, and Luke. Then as you study the three
texts more closely, you will begin to see certain traits that are unique to each.
Yet they combine to produce a message that is one. With this in mind, we now
pause briefly to examine one feature of Mark’s Gospel that has led many
people to accept what scholars call the priority of Mark.
2 Circle the letter preceding each TRUE statement.
a We refer correctly to the four Gospels as synoptic because each
one deals with some aspect of the life of Christ.
b Each of the Synoptic Gospels shares with the others the fact that it sees
the good news alike or in the same way.
c Bible scholars began to use the term synoptic in the eighteenth century
as they tried to find a way of harmonizing the three similar accounts
of the life of Christ.
d The so-called Synoptic Gospels are the first three Gospels that appear
in the New Testament: Matthew, Mark, and Luke.
e Bible scholars coined the term Synoptic Gospels because they realized
that the three Gospel narratives were identical.
22
The Life of Christ in the Synoptic Gospels

Objective 1. Analyze why the priority of Mark has gained popular acceptance.

3 Gospel Sources
The Priority of Mark
The term priority of Mark has gained wide acceptance among Bible scholars
because it may possibly help to explain how the Gospels, in their present form,
were written.
A comparative study of Matthew, Mark, and Luke reveals that Matthew and
Luke included almost all of the book of Mark in their accounts. In fact, Mark
uses very few verses that the other two Synoptic writers do not use. As we look
more closely, we see that Matthew weaves unique material into his narrative,
and Luke likewise uses material we cannot find in either Mark or Matthew.
To carry this one step further, both Matthew and Luke include content that is
common to them which Mark does not use in his version. This leads to a natural
question: What in this pattern gives Mark priority? Indeed, what do we mean by
priority as it is used here? Let us see how Bible scholars answer this question.
Many Bible scholars feel that since Matthew and Luke seem to have
incorporated Mark’s account almost totally into theirs, Mark was the first
Gospel to be written. They believe that both Matthew and Luke used Mark as
a source for their own writings. Then they added their own material, as they
felt led, to give completeness to the Gospel narrative. We may define the
priority of Mark, then, as “priority in the sense that it was the first account
written of the life of Christ, but it was not necessarily the most important or
the most
complete.” Remember: It is probably wrong to refer to any of the three Gospels
as “the most important.” Each one serves a special purpose, just as the Holy
Spirit intended.
3 The term priority of Mark has gained popular acceptance because
a) Mark is the most accurate and complete Gospel narrative.
b) Mark was the most knowledgeable of the Gospel writers.
c) Mark’s Gospel was the first to be written, and it became the main
source for the Gospels of Matthew and Luke.
d) Mark’s record was the first to be formally acknowledged as authentic
by the church.

Objective 1. Select statements that identify correctly the sources of the

Synoptic question.

4 Other Sources
While it appears that Matthew and Luke could have easily used Mark as
the major source for their writings, it is apparent they also must have had
other sources. For his part, Matthew observed events in the public ministry of
Christ as an eyewitness and could have drawn on his own memories and
experience; however, Luke could not. Still it is apparent that, to a certain
extent, Matthew and Luke agree. How do we explain this question of sources?
Bible scholars
 23
Lesson 1: The Synoptic Background and John Mark

have suggested that perhaps another major source was available when Matthew
and Luke wrote their accounts. This document has been called Q from the
German word quelle, which means “a source.” This source, Q, represents the
material that is common to Matthew and Luke but not found in Mark.
We neither know what the Q document was—if indeed there was such a
document—nor who may have written it. While this theory may seem
plausible plausible* to some, evangelical* scholars give little credence to it. In any case,
appearing true, reasonable,
or fair; apparently worthy as we seek to keep all of these different sources separate, we can use a simple
of confidence memory device. Let us call the material we find only in Matthew M. Then we
evangelical can use the letter L for writings we find only in Luke. To illustrate what we have
refers to those who just said, let us diagram these bits of evidence as follows:
emphasize salvation by
faith in the atoning death
of Jesus Christ through
MARK + Q + “M” = MATTHEW
personal conversion, the MARK + Q + “L” = LUKE
authority of Scripture, and
the importance of The discussion and study of the source the Synoptic writers used has been
preaching as contrasted
with ritual called popularly the Synoptic problem. Since we do not intend to discuss this
aspect of the Synoptic Gospels in depth, we will leave it here. Students who
want to pursue this topic further can find a wealth of material on the subject.
4 Circle the letter preceding each TRUE statement.
a Evidence indicates that Matthew and Luke could not gather enough
information from Mark, so they had to use other sources.
b Mark provided good information for the other Synoptic writers, but
certain points of agreement between Matthew and Luke that are not
found in Mark suggest another source.
c The Q source, which was proposed in the eighteenth century, has
shed much light on the Synoptic problem.
d Scholars suggest a Q source as a possible solution to this question:
What produced the similarities between Matthew’s and Luke’s
accounts that Mark’s account does not mention?

Objective 1. State the true source of the Gospel accounts.

5 The True Source

As we move to the true source of the Gospel accounts, we should remember
several things. First, whatever theories scholars advance about how the written
texts developed, they remain just theories. Second, we must never fear honest
inquiry into the sources, for this study can increase our appreciation of the
Gospel records. Third, if we concentrate too much on source questions, we
allow their focus to detract from the content—what God says in and through
His Son. These things simply indicate that we should strive to maintain balance
in our approach.
As serious students of God’s Word, we should remember another important
principle: God reveals His mind and purpose through human personality. The
Bible in its entirety is His inspired word, which He has disclosed to us through
the revelation of the Holy Spirit so that we may honor His purposes for us.
24
The Life of Christ in the Synoptic Gospels

Of the revelation process, Peter says, “No prophecy was ever produced by
the will of man, but men spoke from God as they were carried along by the
Holy Spirit” (2 Peter 1:21). While men were the means God used to record
His Word, the Holy Spirit so influenced these human authors that they wrote
just what God wanted to reveal. Furthermore, the inspiration, genuineness, and
usefulness of the Gospel accounts, which the Holy Spirit has revealed to us,
guarantee that they are indeed the Word of God.
Did Matthew, Mark, and Luke, the men whose names appear at the
beginning of the Synoptic Gospels, really write these books? Or are they the
works of others? When and for what purposes were they written? Many people
ask us questions such as these. Lest we be unprepared for such encounters,
we should develop an adequate knowledge of basic background studies of the
New Testament.
With the foregoing issues in our minds, we will examine each book
separately and discuss the various conclusions that people within the
evangelical community accept as standard. We will also develop a biographical
traditional sketch of each Gospel writer as we explore the biblical text and traditional*
relating to the handing
down of information, accounts. This will bring us closer to the men themselves and make them more
beliefs, real to us.
and customs by word of
mouth from one generation Since we have assumed the priority of Mark, we will consider it first in
to another without our background studies. First, however, let us indicate the true source of the
written instruction
Gospel accounts.
5 Complete the following statement: The true source of the
Gospel accounts was
................................................................................................................................
................................................................................................................................

Objective
1. Identify facts the Scriptures record about Mark’s personal life
as well as his relationship to the early church and apostles,
6 and briefly summarize his life and ministry.

An Overview of Mark
His Scriptural Record
Of the three Synoptic writers, Mark is most often referred to in the
Scriptures. The references that appear at crucial points throughout Acts
and various New Testament Epistles help us to construct a reasonably
good character sketch, as we shall see.
culture We are able to glean certain facts about Mark from Scripture. They are quite
the customary beliefs, social
forms, and material traits
clear and not difficult to interpret. However, some other biblical references do
of a racial, religious, or not give us a clear picture; rather, they raise a few questions.
social group
You may recall that Greek culture* made a lasting impact on the Roman
Hellenistic Jews Empire. As a result, many Hellenistic Jews* in the Roman world at that time
Jews who adopted the
Greek language, outlook, had two names: one was their Jewish name, and the other was their Greek or
culture, values, and ways of Roman name. This was the case with John Mark, the writer of the Gospel of
life
 25
Lesson 1: The Synoptic Background and John Mark

Mark. John was his Jewish name, and Mark was his Roman name. Thus the
Scriptures refer to Mark in three different ways: sometimes as John Mark, other
times as John, and lastly as Mark.
The following Scripture references form the record we have of Mark:
● Acts 12:12: For the first time in Scripture, Luke, the author of
Acts, mentions John Mark, using both names.
● Acts 12:25: John Mark returns from Jerusalem with Saul and Barnabas
to Antioch. Here again Luke uses both names.
● Acts 13:5: On this occasion Luke refers to Mark simply as John
and notes that he accompanies Barnabas and Saul on their first
missionary journey.
● Acts 13:13: Once again Luke mentions Mark simply as John, observing
that he left Paul and Barnabas at Perga for unexplained reasons and
returned to Jerusalem.
● Acts 15:37: Luke notes that John Mark (using both names) became
a point of contention between Paul and Barnabas at the start of their
second missionary journey.
● Acts 15:39: As a result of the disagreement, Barnabas took Mark as
his companion, while Paul chose Silas to accompany him. Each group
set out on a separate missionary journey. Barnabas and Mark went
to Cyprus while Paul and Silas departed for Syria. At this point Luke
refers to him simply as Mark. From now on, the Scriptures refer to him
only by his Roman name, Mark.
● Colossians 4:10: Paul identifies him as “Mark the cousin of Barnabas.”
● 2 Timothy 4:11: Paul requests Mark’s presence because of
his usefulness to the apostle.
● Philemon 24: Paul notes that Mark is in Rome with him, and the apostle
counts him as a fellow worker.
● 1 Peter 5:13: Peter indicates the bond that exists between Mark and him
by referring to Mark as his spiritual son.
In addition to the preceding Scripture passages that relate to Mark, two
others exist that could possibly refer to him; however, we will deal with these
a bit later. For the present, let us review what we have examined about Mark
to this point. Then as we proceed, we will take the evidence cited and attempt
to draw a character sketch of Mark.
6 Circle the letter preceding each TRUE statement.
a Many Hellenistic Jews in the Roman world of the first century AD
used two names: one Jewish and one either Greek or Roman.
b Scripture refers to Mark more than the other Synoptic writers because
his family status and his special relationship with the apostles
required it.
c While Mark had two names, Scripture writers consistently used only
one of his names to avoid possible confusion.
d Numerous scriptural passages in Acts and the Epistles give us
a relatively good, complete picture of Mark.
26
The Life of Christ in the Synoptic Gospels

From the account in Acts 12, we can note several things. Mary (not the
mother of Jesus) is the mother of Mark, and she seems to be a widow and a
woman of wealth. We draw this conclusion from the fact that Luke refers to
the house as “Mary’s house,” which indicates the absence of her husband. The
house was large enough to require at least one servant, an outer gate, and ample
space to serve a large gathering of believers.
Biblical evidence suggests several things that may help explain why
Barnabas and Saul invited Mark to accompany them on their first missionary
journey. Barnabas may have included him as part of the team simply because
Mark was his cousin or perhaps as an expression of appreciation for Mark’s
mother’s practical usefulness and labor in behalf of the fledgling church. In
any case, Scripture states simply that Mark played the role of helper, but it
gives no clues to show what this ministry might have included.
While we do not know what Mark’s duties were, we do know he left the
team. Luke notes the progress and spiritual conquests of the group as it moved
across Cyprus. With this experience behind him, Mark embarked from Cyprus
with the others into the oppressive coastal heat and unhealthy climate of Perga.
formidable Ahead lay the formidable* Taurus Mountains, barbarous robbers, suspicious
tending to inspire awe or
wonder; having qualities pagans, and Jews who were prejudiced against the gospel message. So at Perga,
that discourage approach or for unknown reasons, Mark decided to return to Jerusalem, leaving Paul and
attack; feared or dreaded
Barnabas to continue their journey alone.
specter Mark’s decision to leave the team rose like a grim specter* to haunt him
a visible disembodied spirit;
ghost; something that sometime later. We can only wonder what he did after he left the team during
haunts or perturbs the mind that crucial first missionary journey. Whatever that may have been, we meet
him next in the biblical record just before the beginning of the second
missionary journey. While Mark may have matured somewhat by this time,
Paul felt strongly that he should not be given another chance at this time to
assist in the ministry. After all, Mark had deserted the team. However, Barnabas
was strongly committed to giving him another chance. Since they disagreed so
sharply, Barnabas and Paul parted company, each going his own way. Barnabas
took Mark with him to Cyprus, while Paul chose Silas as his missionary
companion and traveled through Syria and Cilicia.
As Barnabas and Mark sail away, they fade forever from Luke’s historical
narrative. It seems strange in their movements—on occasion in the same
general area—that the paths of the two teams never cross. At any rate, years
pass before we hear of Mark again. Then suddenly he reappears as Paul,
writing from prison, refers to him in his letter to the church at Colosse. Here,
for the first time, we learn that Mark is the cousin of Barnabas. We see also
that somehow Paul and Mark’s relationship has been repaired. Paul
recommends Mark to the Colossian church and indicates that, among others,
Mark has been a source of comfort to him. In addition, Paul notes in Philemon
24 that Mark is
still in Rome with him. At this point, however, Paul no longer regards Mark as a
“helper” but as a fellow worker.
Near the end of his ministry, Paul mentions Mark for the last time
(2 Timothy 4:11). Here he requests that Mark be sent to him and admits that
Mark is useful to him in his ministry. This indicates clearly that they had
completely resolved whatever problem arose at Perga years before. In the final
analysis, then, Paul realizes Mark’s true potential.
 27
Lesson 1: The Synoptic Background and John Mark

Peter gives us the last scriptural reference to Mark in his first Epistle (5:13).
Here the apostle refers to Mark as his “son”; however, we should take this word
in a spiritual rather than a natural sense. It appears the relationship between the
two men had always been close. In fact, according to early tradition and history,
the church placed much emphasis on this relationship.
Answer the following questions in your notebook.
7 Read Acts 12:12–13 and list four facts Luke records here about the
meeting at Mary’s house.
8 Read Acts 15:37–39 and 2 Timothy 4:11. Describe briefly the problem
that led Barnabas and Paul to separate. Also, describe Paul’s attitude
change in his letter to Timothy.
9 Read each of the following Scripture passages. List facts about
Mark’s personal life and relationships with the apostles that are
detailed in these verses.
a Acts 12:24–25
b Acts 13:5
c Acts 15:37–39
d Colossians 4:10
e 2 Timothy 4:11
f Philemon 24
g 1 Peter 5:13
10 Based on the evidence presented in this lesson, write a brief description of
the life and ministry of Mark.

The Traditional Record

Since we have listed the Scripture passages that clearly speak of Mark, let us
examine two verses in the Synoptic Gospels that may possibly refer to him.
Some scholars have suggested that Jesus and His disciples used the home
of Mary, Mark’s mother, for the Last Supper. If this were true, it is entirely
possible that as a boy Mark may have witnessed the events of the last week
of Christ’s life. It has also been suggested that the young man who was
seized in the Garden of Gethsemane on the night of the Passover and then
escaped
was Mark himself (Mark 14:51–52). Although we do not need to discuss these
suggestions in depth at this point, we offer them to provoke thought, since we
have no way of either proving or disproving them.
28
The Life of Christ in the Synoptic Gospels

Objective
1. Identify early church historians who attributed authorship of
the Gospel of Mark to John Mark and note the significance of
7 their testimony.

Mark’s Relation to the Gospel

Authorship
With this brief biographical sketch of Mark in mind, we come now to
the question of his authorship of the second Gospel. How can we determine
whether John Mark indeed wrote the Gospel that bears his name?
Since nothing in the Bible (internal evidence) links Mark to the second
Gospel, we must examine sources outside Scripture (external evidence) for
testimony concerning the matter of authorship. Fortunately, a considerable body
of external evidence exists that points to Mark’s authorship. While it is helpful,
this testimony does not prove who wrote the second Gospel. It simply leads
us to this conclusion: One cannot prove that Mark is the author of the second
Gospel on the basis of available evidence.
Even so, we have good reason to believe that Mark was the author. To
justify this view, however, we must turn to the early church historians (or
church fathers). Here we are indebted to two men in particular:
● Papias (AD 60–150). Papias was a bishop of Hierapolis, a city in
Asia Minor (present-day Turkey). He was reputed to be a disciple of
John the apostle.
● Eusebius of Caesarea (AD 260–340). Eusebius, an early church
historian, produced The Ecclesiastical History, from which we draw
much of our knowledge of the early church world.
In The Ecclesiastical History, Eusebius cites the testimony of Papias as
proof that Mark was the author of the Gospel that bears his name. Let us
review the entire portion:
John the Presbyter also said this, Mark being the interpreter of Peter,
whatsoever he recorded he wrote with great accuracy but not however, in
the order in which it was spoken or done by our Lord, for he neither
heard nor followed our Lord, but as before said, he was in company with
Peter, who gave him such instruction as was necessary, but not to give a
history of our Lord’s discourses*: wherefore Mark has not erred in any
discourse
formal, orderly, and usually thing, by writing some things as he recorded them; for he was carefully
extended expression of attentive to one thing, not to pass by anything that he heard, or to state
thought on a subject
anything falsely in these accounts. (1989, 127)
 29
Lesson 1: The Synoptic Background and John Mark

Several other well-known early church fathers, among them Justin Martyr,
Irenaeus, and Clement of Alexandria, acknowledged the relationship between
Peter and Mark in their writings. They indicated that Mark, as Peter’s interpreter
(perhaps secretary or assistant instructor), recorded the teachings of Peter about
contemporary Christ as he remembered them. Thus one contemporary* of Mark is cited who
one who lives at the
same time as another endorses Markan authorship; other venerable* church fathers accepted this
venerable
testimony as well and passed it on.
worthy of reverence; While this external evidence is uniformly positive, it does not absolutely
deserving respect
because of age,
prove that Mark is the author of the second Gospel. Nevertheless, we can safely
character, or importance assume the church fathers accepted this view for good reasons. In any case, we
should not feel that the traditional position is a weak one in the absence of more
positive written proof.
11 Match the early church historian(s) (right) with the evidence he or they gave
to support Mark’s authorship (left).
. . . . a Cited the evidence of one of Mark’s contemporaries 1) Eusebius
concerning Mark’s authorship of the second Gospel 2) Papias
3) Justin
. . . . b Indicated that Mark was Peter’s interpreter and that he
Martyr,
recorded the apostle’s teaching about Christ
Irenaeus,
. . . . c Contemporary of Mark and disciple of John the apostle Clement of
who later became bishop of Hierapolis; testified that Alexandria
he heard John say that Mark recorded Peter’s teachings
. . . . d Gleaned his testimony directly from an apostle who
knew Mark; would have been an objective judge of
Mark’s ability to write and of the trustworthiness
of his character

12 What evidence exists from early church fathers and historians that Mark
wrote the second Gospel?
a) The church decided that Mark was the author of the second Gospel
by common consensus and decreed that this decision was binding on
all believers.
b) Mark was a nephew of Peter and accompanied him on all of his
missionary journeys. As a traveling companion and nephew,
Mark recorded Peter’s teaching.
c) Eusebius, a third-century historian, quotes Papias (a disciple of the
apostle John) identifying Mark as the author of the second Gospel.
d) As a student of the School of Alexandria, Mark thoroughly knew
Latin and Greek. The style of writing in the second Gospel is the same
as Mark’s style.
In our view, external testimony speaks clearly on the issue of authorship.
However, as an informed student, you should know the common conclusions
scholars draw from the available sources. We take the position in this study
that the evidence offered by recent textual critics on the authorship issue does
not compare favorably with the evidence the traditional view provides. For this
reason, we will accept John Mark as the writer of the second Gospel.
30
The Life of Christ in the Synoptic Gospels

Objective 1. Select statements that correctly give clues indicating the date
Mark was written.

8 Date
We do not know precisely when the Gospel of Mark was written. However,
evidence suggests a general time frame within which Mark wrote his Gospel
and his record was circulated. Since the date is not crucial for our study,
we should select a date that agrees with the historical facts and move on to
other matters.
Since Mark obtained most of his material from Peter, we can assume Mark
composed his Gospel during the final years of Peter’s ministry. Perhaps with the
impending death of Peter, Mark felt constrained to record all he remembered
of the apostle’s teaching. Since Peter would no longer be available for public
ministry, Mark wanted to have a record of the apostle’s teaching in written
form. If this was his reason for writing, he made a wise decision because
according to early tradition, Peter died around AD 64. At about this same time,
history records that the Emperor Nero launched a fierce persecution against
Christians in Rome. In turn, tradition says this led to the deaths of Peter and
Paul, as well as many other loyal Christians. Mark could easily have begun his
Gospel account before the death of Peter and completed it soon thereafter. This
would place the date of the writing some time around AD 64–65. For our study
we will accept the year AD 65 as the approximate date for the writing of the
Gospel of Mark.
13 Circle the letter preceding each TRUE statement.
a Mark appears to have written the substance of Peter’s teachings
about Jesus near the end of the apostle’s ministry.
b Mark was commissioned by the church to capture the word of the
venerable apostle Peter, so he began to research and write the
official record soon after the Church Age began.
c History records that the Emperor Nero initiated a fierce time of
persecution in Rome against Christians about AD 64, in which
many Christians were martyred.
d Tradition assigns Peter’s death to the time of persecution launched
by Nero in AD 64; this gives us the time frame in which Peter
concluded his ministry.

Objective 1. Select statements that give the evidence on which we identify

Mark’s purpose in writing his Gospel.

9 Purpose
Why did Mark write his Gospel? Did he say the same things as the other
writers? Did he address the same audience as Matthew and Luke? We turn
apologetic now to these questions in this section of the lesson.
defense or vindication;
systematic argumentative Mark’s Gospel is the shortest of the Synoptics, but it is the Gospel with
discourse in defense (as of the most action. As we begin reading the second Gospel, we see that Mark
a doctrine) neither offers an apologetic* nor states a clear purpose for writing. Therefore
we must
 31
Lesson 1: The Synoptic Background and John Mark

draw our own conclusions about his purpose from the material itself and our
knowledge of the historical setting of the book.
Tradition, as we have seen, indicates that Peter died in Rome. If Mark was
with Peter at the time, then, it is reasonable to assume Mark wrote his Gospel
account in Rome. Furthermore, if Peter and Mark were ministering to the
Gentile population at Rome, then Mark could easily have written his Gospel
account for the Gentiles in general and Romans in particular. As we carefully
evaluate Mark’s style of writing, this probability seems to suggest itself. Let us
see why this is so.
Unlike the accounts of both Matthew and Luke, Mark begins his Gospel
with Christ as a full-grown man. For some reason he does not seem to be
concerned with the details of our Lord’s birth and childhood. Then he either
omits or comments very briefly about matters that we should expect to see
him include in the text if he had been writing to a Jewish audience. For
example, Mark does not give the genealogy of Christ that both Matthew and
Luke include, but he does interpret Aramaic phrases for the benefit of his
readers.
While he uses Latin words to a greater extent than the other Synoptic writers, he
relies less on Old Testament quotations than either Matthew or Luke.
The foregoing are just a few examples of some of the differences between
Mark’s Gospel and the other two Synoptic accounts. Yet they indicate a style
that will help us identify Mark’s intended audience. Let us look at some
important facts that will help us answer the questions we raised at the beginning
of this section:
1. The historical setting for the writing of Mark’s Gospel seems to
be Rome, where people were mostly Roman Gentiles.
2. The writing style does not appeal to strong Jewish interests. This is
indicated by the relative absence of material on the fulfillment of
Jewish prophecy. It is also suggested by the lack of a genealogy that
links Christ with the promised Messiah, such as we find in both
Matthew
and Luke.
3. Mark seems to be more concerned than the other Synoptic writers to
emphasize what Christ did more than what He said.
4. Mark’s liberal use of the terms at once, as soon as, quickly, and
immediately indicates his preference for action.
5. Mark, then, is a Gospel of action. This style would appeal to
the Roman mind.
6. Against these background factors, Mark portrays Christ as the servant
of God, a doer, a worker of miracles.
Have we answered the questions we raised earlier? It would appear so. Mark
has a Roman Gentile audience in mind. He wants to win converts to Christ by
convincing them that He is the Son of God. Not only is Christ the Son of God,
but He was a Christ of power and action. The coming Messiah was a Jewish
ideal and concept. The Gentiles needed other convincing evidence, so Mark
wrote to meet this need. This is good news—the good news Mark emphasizes
at the very beginning of his Gospel.
32
The Life of Christ in the Synoptic Gospels

14 Circle the letter preceding each TRUE statement.

a Mark’s style, which omits a statement of purpose, bypasses details of
Christ’s birth and childhood, and omits Christ’s genealogy and
repeated references to the fulfillment of prophecy, focuses instead on
what Christ did.
b If Mark were addressing a Jewish audience, he would not need to
explain Aramaic phrases.
c A non-Jewish audience would be interested neither in the fulfillment
of Jewish prophecy nor the genealogy of the Messiah.
d Tradition suggests that Peter and Mark were together in Babylon,
where Peter was martyred.
e Mark’s use of Latin words suggests that he wrote to a
Roman Gentile audience.
f We see Mark’s emphasis on action in his focus on what Christ
did, as well as in his choice of action words that would appeal to
the Roman mind.
15 From all the evidence cited, we can conclude that Mark’s purpose in
writing the second Gospel was specifically to
a) provide a cross-cultural summary of the gospel for all people.
b) record highlights in the life and ministry of Christ that other writers
had neglected.
c) demonstrate to legalistic Jews the power of the Christian gospel apart
from the Law.
d) speak to Gentiles, especially Romans, about the deity of Christ as
it was revealed in His works of power (a concept with which they
could identify).
 33
Lesson 1: The Synoptic Background and John Mark

Self-Test 1
Essay: In two or three paragraphs, describe characteristics of the Gospel of
Mark and indicate his purpose in writing it.
Multiple choice: Select the best answer.
1 The word synoptic, which we get from the Greek language, refers to what is
a) exhaustive or comprehensive.
b) precise and free from error.
c) seen together or seen with.
d) brief and concise.
2 The criteria of these Gospel accounts classify them as synoptic:
a) Matthew, Mark, and Luke.
b) Mark, Luke, and John.
c) only Matthew and Mark.
d) Matthew, Luke, and John.
3 The “Q” document has material found in
a) Luke and Mark.
b) all three of the Synoptics.
c) Matthew and Luke.
d) Matthew and Mark.
4 As we study God’s Word as students, we should remember that
a) God reveals His mind and purpose through human personality.
b) we should concentrate mostly on scholars’ theories.
c) we do not need background knowledge of the New Testament.
d) Matthew, Mark, and Luke wrote three Gospels from their
own human ability.
5 Concerning John Mark, the author of the second Gospel, it is true that
a) his mother, Mary, opened her home for Jesus and His disciples and
later for a large gathering of believers.
b) prior to his conversion, he was one of the Roman soldiers who
arrested Jesus in the Garden.
c) his wife was the daughter of Barnabas.
d) he was a half-brother to Jesus.
6 It is true of John Mark that
a) he accompanied Barnabas and Paul on Paul’s first missionary journey.
b) Paul and Barnabas parted company over a decision to take him on a
second missionary journey.
c) in Rome, he refused to help both Paul and Peter.
d) he tried to stop the Jews from stoning Stephen.
7 The Synoptic writer who had two names, a Jewish name and a Roman
name, was
a) Matthew.
b) Luke.
c) Mark.
d) John.
34
The Life of Christ in the Synoptic Gospels

8 Barnabas and Saul invited Mark to accompany them on their

first missionary journey because
a) his mother was a widow.
b) he was Barnabas’s cousin.
c) he had the role of a helper.
d) his mother Mary hosted believers at her house.
9 Citing Mark 14:51–52, scholars suggest that Mark
a) was the young man seized in the Garden of Gethsemane on the night of
the Passover.
b) was with Jesus and the disciples for the Last Supper.
c) wanted to become a disciple of Jesus.
d) helped his mother serve the Last Supper.
10 Concerning Mark’s purpose for writing his Gospel,
a) it was to explain gospel concepts in their Aramaic equivalents for
the benefit of orthodox Jews.
b) since he was surrounded by atheistic Hellenistic culture, Mark tried to
overwhelm Greek philosophy through Christian logic.
c) he wrote to Roman Gentiles to convince them that Jesus, the Son of
God, was a Christ of power and action.
d) he realized that since all the eyewitnesses of Jesus’ words and
deeds would soon be gone, he must write a permanent record.
 35
Lesson 1: The Synoptic Background and John Mark

Answers to Study Questions

8 Your answer. I would say that initially Mark was doubtlessly immature
and independent in the ministry. Paul did not feel at this point of Mark’s
spiritual development that he and Barnabas ought to give Mark a second
chance. Yet Barnabas saw potential in Mark and gave him another chance
to prove himself. Later Mark matured in the ministry, became a respected
church leader, and in time joined the apostles as a trusted coworker. It is
also significant that Paul mellowed as he matured, and he was able then to
appreciate Mark’s talents and abilities.
1 b) idea of seeing the accounts of the good news in the same way.
9 a As the gospel increases and spreads, Barnabas and Paul take John Mark
with them to the church at Antioch.
b Mark helps the apostles during their ministry on Cyprus.
c Since Mark had deserted the apostles at Perga in Pamphylia, Paul
and Barnabas disagree about giving him another chance in the
ministry.
d Mark is at prison with Paul. He is Barnabas’ cousin, has become
a respected worker, and is recommended to the Colossians, who
are encouraged to welcome him.
e Mark has become helpful to Paul in the ministry, and Paul wants
Mark with him.
f Mark is a fellow worker with Paul and others.
g Peter regards Mark as a son.
2 Statements b, c, and d are true.
10 You could note that Mark comes from a substantial family. While his mother
appears to have been widowed, she owned a fairly large house in which
Christians gathered on occasion, and she had at least one servant. Mark
was a cousin of Barnabas. He accompanied Paul and Barnabas to Antioch,
then to Cyprus, and finally to Perga, where he turned back. Later, when he
wanted to rejoin the missionary team, Paul declined; so he went to Cyprus
with Barnabas. As Paul neared the end of his ministry, Mark and he were
reconciled, and Mark became one of the apostle’s trusted fellow workers.
Mark also had a close relationship with the apostle Peter.
3 c) Mark’s Gospel was the first to be written, and it became the main
source for the Gospels of Matthew and Luke.
11 a 1) Eusebius
b 3) Justin Martyr, Irenaeus, Clement of Alexandria
c 2) Papias
d 2) Papias
4 Statements b and d are true.
12 c) Eusebius, a third-century historian, quotes Papias (a disciple of the
apostle John) identifying Mark as the author of the second Gospel.
5 the Holy Spirit, regardless of the human instrument He employed to
communicate the message.
13 Statements a, c, and d are true.
6 Statements a and d are true.
36
The Life of Christ in the Synoptic Gospels

14 Statements a, b, c, e, and f are true.

7 Your answer should be similar to this: Mark’s mother, Mary, seems to have
been a widow. The family members shared a large house, employed at least
one servant, were well respected by the Christian community, and
apparently used their home for a meeting place.
15 d) speak to Gentiles, especially Romans, about the deity of Christ as
it was revealed in His works of power (a concept with which they
could identify).
 37
Lesson 1: The Synoptic Background and John Mark
 2 The Backgrounds of Matthew
and Luke

In the opening lesson our focus centered on the term synoptic as it relates
to the first three Gospels. It included the priority of the Gospel of Mark, its
writer and his background, and the date it was written. This focus also provided
a wealth of information about Mark. Now we will study the background of
the other two Synoptic Gospels, Matthew and Luke, and the men involved in
writing them.
You will approach Matthew and Luke in the same way you did Mark. First,
you will see what evidence the Bible gives about each of these writers. Then
you will evaluate the facts that come to us through the early church fathers and
church tradition. As you look at Matthew, you will readily see that our picture
of him is not as complete as that of Mark. In fact, only seven Scripture passages
in the New Testament refer to Matthew without much information about him.
Following the treatment of Matthew, you will have a brief overview of
Luke that does not present an exhaustive summary of his life. Still, it will
relate enough facts to help you in your study and enable you to see that the
biblical record yields little concerning him. However, early church history
gives us a more complete picture of the man that truly complements the
biblical record.
As you study, may the Lord give you an enlarged appreciation for these
men and the roles they played in giving us a better understanding of our Lord’s
life and ministry. May this lesson also increase your knowledge of the Word
and help you share it more adequately in your Christian life and service.
the highlights... ◊ Matthew had two Hebrew names: Matthew and Levi. Levi
suggests Matthew’s father was an orthodox Jew, possibly
of the priestly line. Matthew was a tax collector, the son
of
Alphaeus and brother of James the Less. Acts 1:13 is the
last biblical record of Matthew.
◊ On the basis of the uniform positive testimony of the early
church fathers, Matthew was said to be the author of the
Gospel that bears his name. Matthew appears to have written
his account in Hebrew in the early 60s, but tradition says it
was translated into Greek and circulated a bit later, quite likely
in the late 60s but before the destruction of Jerusalem.
 39
Lesson 2: The Backgrounds of Matthew and Luke

◊ Matthew challenges Jews to see Jesus as the long-awaited

Messiah, the Son of David. The Gospel of Matthew is a
natural bridge between the Old and the New Testaments.
◊ Luke, a doctor, was Paul’s companion during his
imprisonment and his fellow worker in the ministry. Luke was
a native of Antioch, a Gentile. He wrote his Gospel from
Achaia and died at the age of 84, never having married.
◊ The same person wrote both Luke and Acts, dedicating
them to Theophilus. The author of Acts refers to his first
book, suggesting he wrote Luke first. Writing the we sections
in the first person indicates that the author was traveling with
Paul. If the writer of Acts was Luke, he was the companion
in the we sections.
◊ The Gospel of Luke was written approximately AD 65–70.
◊ Luke had Gentiles in general and Greeks in particular in mind.
He showed that the good news is universal; anyone can
be saved.

2.1 Identify facts about Matthew based on biblical

the objectives... and historical evidence.
2.2 State facts about the authorship of the Gospel of
Matthew and the date it was written.
2.3 Identify important facts about Matthew’s characteristics
and purpose, and explain how his purpose relates to the
arrangement of his Gospel in the New Testament
canon.
2.4 Identify facts about Luke based on biblical
and historical evidence.
2.5 Justify the statement “Based on biblical evidence, it can
be accepted that Luke is the author of the third Gospel.”
2.6 State the approximate date of writing for Luke.
2.7 Recognize evidence that supports Luke’s purpose for
writing and characteristics of his Gospel account.
the outline... 1 Matthew: An Overview
a Identity of the Writer
b Authorship and Date of the Book
c Characteristics and Purpose
2 Luke: An Overview
a Identity of the Writer
b Authorship
c Date of Writing
d Characteristics and Purpose of Writing
40
The Life of Christ in the Synoptic Gospels

Objective 2. Identify facts about Matthew based on biblical and

historical evidence.

1 Matthew: An Overview
Identity of the Writer
Many Bible scholars believe the writers of the Gospels refer to Matthew
by two names: Matthew and Levi. In their seven references to Matthew, they
use the name Levi twice and the name Matthew five times. It is interesting to
note that Mark and Luke use the name Levi when they record Matthew’s call
to follow Jesus. Luke adds that following his call, Levi (Matthew) invited
Jesus to his house for “a great feast” (5:27–29), while Matthew notes that
Jesus had dinner at Matthew’s house (9:10) and Mark says that Jesus had
dinner at Levi’s house (2:15). Then, in his account, Luke uses the name
Matthew when listing the twelve chosen apostles (6:15).
In Lesson 1 we noted that many Jews of Christ’s day had two names: one
Hebrew and the other Greek or Roman. In a variation of this practice, Matthew
had two names, but both were Hebrew. Although Bible scholars offer a number
paradox of explanations to account for this paradox,* we will examine the two that seem
a statement that is
seemingly contradictory or to be the most realistic. It is possible that Jesus gave Levi the name of Matthew,
opposed to common sense which means “gift of God,” just as He gave Simon the name of Peter. It is also
yet is perhaps true
possible that Matthew’s father may have had the surname Levi. If this were
true, Matthew’s complete name would have been “Matthew ben (son of) Levi.”
Although we cannot be completely sure, one thing is clear: The Levi who was
called to be Christ’s disciple was later known as Matthew.
Since just seven passages in the Gospels give evidence for Matthew’s
identity, let us summarize this information. Then we can evaluate it carefully
and see what scriptural evidence gives us.
● Matthew 9:9–10: Jesus called Matthew, the tax collector, to follow
Him. Then Jesus and His disciples had dinner at Matthew’s house.
● Matthew 10:3: This Scripture verse refers to “Matthew the
tax collector” as one of the Twelve.
● Mark 2:14–15: Jesus called Matthew, whom Mark referred to as
“Levi the son of Alphaeus,” from the tax collector’s booth to
follow Him. Mark also mentions that Jesus and His disciples had
dinner at Levi’s house.
● Mark 3:13–18: Mark lists Matthew as part of the Twelve Jesus
called and designated as apostles to be with Him, to preach, and to
drive out demons.
● Luke 5:27–29: Luke observes that Jesus saw the tax collector named
Levi (Matthew) sitting at his tax booth and called him to service. As
a result, Levi held a great banquet for Jesus at his house.
 41
Lesson 2: The Backgrounds of Matthew and Luke

● Luke 6:15: Luke, having just referred to the call of Levi (Matthew),
now lists Matthew as a disciple.
● Acts 1:13—Luke, the writer of Acts, includes Matthew in this final
list of Jesus’ disciples.
Since we have read the Scripture verses that refer to Matthew, let us
summarize what we have learned about him. In passages from the three
Synoptic Gospels, each writer tells us that Matthew (Levi) is a tax collector
(Matthew 9:9–10; Mark 2:14–15; Luke 5:27–29). As we compare these three
accounts of Matthew’s call, we learn that Matthew and Levi are the same
person. We do not know why Matthew had two Hebrew names and where or
when he received them. If his father’s surname was Levi, as was suggested,
Matthew may have been a Levite. Or, Matthew may have been the name Jesus
gave him. While other ideas exist that attempt to explain Matthew’s names, we
do not want to spend more time on what are, at best, theories. The two we have
mentioned are both plausible and well known, and they are widely accepted.
That is why we have included them here.
After we read of Matthew in Acts 1:13, he disappears from the biblical
record. Scripture does not record where he went and what he did in his active
ministry. However, early church tradition gives some sketchy details regarding
his ministry. Irenaeus says Matthew preached the gospel among the Hebrews,
but the historian neglects to say whether this ministry was in Palestine or
abroad. Perhaps it included both. Clement of Alexandria says Matthew spent
fifteen years in this ministry. He also claims Matthew went to the Ethiopians,
the Greeks of Macedonia, the Syrians, and the Persians. Based on the biblical
record, our knowledge of the world at that time, and early church tradition, let
us attempt to reconstruct a picture of Matthew.
Matthew, also known as Levi, was the son of Alphaeus (Mark 2:14) and the
brother of James the Less (Mark 3:18). Alphaeus was probably a good man
and an orthodox Jew. Although Matthew was given the priestly name of Levi,
he appears to have drifted from the strict religious values of his father.
Evidence suggests that a Jew had to be ambitious and greedy to align himself
connotation
with the House of Herod and to work as a tax collector for the despised
something suggested by a representatives of Imperial Rome.
word or thing
The term tax collector in the New Testament setting does not have a
collaborators positive connotation.* Instead, a tax collector held a position in which fraud
those who cooperate with
or willingly assist the and corruption were both possible and likely to occur. Tax collectors were
force that occupies their doubly unpopular; they were not only collaborators* with Rome but also part of
country a corrupt tax-gathering system.
Zealot
member of a fanatical
It may well have been that the other son of Alphaeus, James, was a Zealot,*
sect that arose in Judea who was just the opposite of his brother Matthew, the collaborator with Rome.
during the first century If so, Jesus reconciled the two, for both were eventually fully committed to
AD and militantly
opposed
Him as His disciples.
the Roman domination
of Palestine
42
The Life of Christ in the Synoptic Gospels

1 Identify facts about the man Matthew based on biblical and historical
evidence by circling the letter preceding each TRUE statement.
a Matthew, like John Mark, had two names; however, unlike John
Mark, Matthew’s names were both Hebrew names.
b The scriptural record indicates that Matthew and Levi were one and the
same person.
c The priestly name Levi suggests that Matthew’s father was an
orthodox Jew, possibly of the priestly line.
d Jesus may have given the name Matthew to Levi when He called him to
become one of His disciples, just as He gave Simon the name Peter.
e Alphaeus may have had the surname Levi, in which case Matthew
would have had the surname Levi also.
f Historical evidence indicates that Matthew was martyred soon after
the Ascension.
g According to biblical evidence, Matthew was active in gospel ministry
throughout the Mediterranean world.

Objective 2. State facts about the authorship of the Gospel of Matthew and
the date it was written.

2 Authorship and Date of the Book

In Lesson 1 we discussed the records the early church fathers left and the
weight of evidence they gave about apostolic and postapostolic history. These
early scholars are generally dependable sources. We now look to them for their
testimony concerning the Gospel of Matthew.
canonical Papias (AD 60–150) stated that the canonical* Gospel of Matthew was a
accepted as forming the translation of an earlier document written in Hebrew (Aramaic) by the apostle
canon of Scripture; what is
authorized or accepted by Matthew (Walvoord and Zuck 1989, 127). Irenaeus (writing somewhere around
the laws of the church AD 175) stated that Matthew was engaged in writing the original document
while Peter and Paul were preaching in Rome (approximately AD 62–64).
Eusebius (AD 260–340) added that before going to preach in other nations,
Matthew committed to writing the gospel he preached as he (Matthew) had
proclaimed it. Jerome (AD 340–420) verified this tradition and indicated it was
not clear who had translated the Hebrew or Aramaic into Greek at a later time.
The Greek translation that was circulated and recognized as one of the four
Gospels likely took place during the late 60s of the first century.
The foregoing evidence indicates the positive and uniform support the early
church gave to Matthew’s authorship of the Gospel that bears his name. We will
therefore accept him as the author of this Gospel.
Finally, in Lesson 1 we explained our reasons for accepting the priority of
Mark, acknowledging AD 65 as the approximate date he wrote his account.
To this evidence we add the word of Irenaeus that Matthew was writing the
original Hebrew copy of his Gospel while Peter and Paul were preaching in
Rome. Although the final Greek translation came later, we are undoubtedly
safe in assigning Matthew a date between AD 65 and 69, before Jerusalem was
destroyed in AD 70. For this study we will conclude that Matthew wrote his
Gospel after AD 65 but before AD 70.
 43
Lesson 2: The Backgrounds of Matthew and Luke

2 Based on the preceding discussion, answer each of the following

questions in your notebook.
a On what basis do we assign authorship of the Gospel of Matthew
to Matthew?
b What date may we assign for the writing of Matthew’s Gospel?

Identify important facts about Matthew’s characteristics and

Objective purpose, and explain how his purpose relates to the arrangement
of his Gospel in the New Testament canon.

Characteristics and Purpose

As we turn our attention to the characteristics and purpose of Matthew, we
must address several important questions. To whom did Matthew write? Why
did he write his Gospel? Does his account include things that are unique in the
Gospel record—things that cannot be found elsewhere? Why does Matthew’s
Gospel appear first in the order of New Testament books? Let us examine
each of these questions and see what evidence our sources give us concerning
them.
Matthew wrote his Gospel primarily for Jews. They were his target
audience, and we must keep this principle in mind if we are to glean the most
from his record. While anyone can benefit from the study of this Gospel
account, we can readily see that Matthew focused on the Jewish reader. He
stresses the relationship of Jesus to the Jewish faith, and he marshals evidence
to show that Jesus fulfilled many Old Testament prophecies. In so doing, he
challenges Jews to see Jesus as the long-awaited Messiah, the Son of David. In
summary, then, Matthew addresses his fellow Jews to convince them that Jesus
was their promised Messiah.
The Jewish people had been taught to look for the promised Messiah. Many
prophecies spoke of His glory and the blessings that would ultimately result
from His kingdom. Many Jews, tired of political and economic oppression and
decadence weary of the spiritual decadence* that plagued their nation, yearned for the
a falling off; growing
worse; decline; decay Messiah. Consequently, they envisioned a Messiah who would bring Israel
independence, national greatness, and a new religious identity. Ever since
the days of the prophets, Jews had longed for the promised Messiah. As a
result, Matthew’s emphasis touched a matter of deep concern for all Jews.
Let us examine a few of the many prophecies that related to the Messiah’s
coming.
3 The prophesied Messiah came precisely as foretold, as the following
prophecies make clear. Locate each pair of Scripture references and state
in your notebook the prophecy that was fulfilled.
a Compare Isaiah 7:14 with Matthew 1:18–23.
b Compare Micah 5:2 with Matthew 2:1–6.
c Compare Hosea 11:1 with Matthew 2:13–15.
d Compare Isaiah 9:1–2 with Matthew 4:15–17.
e Compare Isaiah 53:4 with Matthew 8:14–17.
f Compare Malachi 3:1 with Matthew 11:7–10.
g Compare Psalm 78:2 with Matthew 13:34–35.
h Compare Isaiah 29:13 with Matthew 15:1–9.
i Compare Zechariah 9:9 with Matthew 21:1–5.
j Compare Psalm 118:22–23 with Matthew 21:42.
44
The Life of Christ in the Synoptic Gospels

By the time of Jesus, the average Jew must have doubted that the Messiah
would come. Over four hundred years had passed since the last prophet,
Malachi, had spoken. At this point even the most devout Jew wondered whether
God had somehow changed His plan because of Israel’s sin of rejecting Him.
However, with the rise of John the Baptist and Jesus, the nation was stirred.
Something momentous seemed to be happening as spiritual renewal, like a
breath of fresh air, swept over the nation.
intangible Political leaders were unable to interpret these intangible* signs, so they did
something that is incapable not know how to cope effectively with the situation. Although some were
of being perceived by the
sense of touch
immediately jealous, others were only casually interested; still, none could
ignore the events that were so significant to this generation. While the crowds
aloof
apart; at a distance thronged to hear the ministry of John and Jesus, the political leaders stayed
aloof,* preferring to get their information secondhand. Meanwhile, the faithful
were wondering, “Where is the great King? Where is the conqueror who will
lead His people from the bondage of pagan nations?”
It is important for us to realize that Jesus did not come in the way in which
Jews were expecting Him. They expected a powerful political leader. Their
concept of a Messiah was that of a warrior King who would throw off the
shackles of Rome. Their expectations blinded them to the clear portrait of the
Messiah the prophets gave. If we can understand this predicament of the Jew,
we can grasp precisely Matthew’s purpose for writing.
4 Read Isaiah 53. Then, based on the foregoing discussion and Isaiah’s
prophecy, tell in your notebook how Jesus fulfilled Isaiah’s prophecies
and why the Jews were so blind to the evidence.
We have noted that Matthew’s Gospel is strongly Jewish in tone. How does
Matthew’s writing reveal this? To answer this question we will list some traits
from his Gospel account that illustrate what we mean by its “Jewish tone”:
1. More than any other Synoptic writer, Matthew quotes from the
Old Testament prophets.
2. Matthew frequently uses such phrases as “the Holy City,” “the
Holy Place,” and “Son of David.” These terms would appeal to the
Jewish mind.
3. Matthew refers often to the fulfillment of Old Testament prophecy.
4. Matthew does not explain comments he makes in reference to Jewish
religious acts and practices. This implies that his recipients had prior
knowledge of these things.
5. Matthew emphasizes that Jesus did not come to destroy but to fulfill
the Law. This too would appeal to the Jewish mind.
6. Matthew repeatedly condemns Jewish religious leaders for their evil
ways. Gentiles would not be interested in such an emphasis.
7. Throughout his Gospel account, Matthew answers the questions that
Jews were prone to ask.
5 In your notebook list at least three things that give evidence that
Matthew’s Gospel has a strongly Jewish tone.
The Gospel of Matthew, more than any other Gospel, emphasizes Jesus’
teaching ministry. We would not be wrong, therefore, to call Matthew’s Gospel
 45
Lesson 2: The Backgrounds of Matthew and Luke

the Teaching Gospel because he gives systematic accounts of Jesus’ teaching

for the church’s internal life and evangelistic mission. Accordingly, Matthew
groups Jesus’ discourses together in various places throughout his Gospel
account as we have indicated:
1. The Sermon on the Mount (Chapters 5–7)
2. The Charge of the Twelve (Chapter 10)
3. The Parables of the Kingdom (Chapter 13)
4. The Discourse on Greatness and Forgiveness (Chapter 18)
5. The Prophetic Discourses (Chapters 24–25)
We will consider each of these discourses more closely later on in the
course. Our aim here is to give you a brief overview of the general structure
and purpose of the Gospel of Matthew.
In Lesson 1 we accepted the priority of Mark for the purpose of our study.
We did so because we believe the chronological order of Mark is the most
accurate. As you study, you will no doubt see that Matthew did not arrange his
material in the same order as Mark; however, you should not consider this a
problem. You will find that Mark tends to place Jesus’ miracles and teachings
in chronological order throughout his Gospel. By contrast, Matthew tends to
group Jesus’ miracles together in certain places and His teachings in other
places, as we noted in the matter of the discourses.
We mention this here so you will realize that each writer had his own
method of arranging his material. Indeed, each had his particular focus,
emphasis, and tone. Each reported faithfully the events he observed or
researched. Since the Gospel of Mark is oriented more toward chronology, we
will base the chronological order of Jesus’ ministry on his narrative.
6 Circle the letter preceding each TRUE statement.
a Matthew quotes more from the Old Testament than any
other Gospel writer.
b Matthew seldom refers to place names or great figures in Jewish
history that would interest a Jewish audience.
c Matthew emphasizes mostly a chronological order in the structure of
his account.
d Matthew stresses that Christ came to fulfill the Law, which would be
of interest to Jews.
e Gentiles were not primarily Matthew’s focus when he denounced
the hypocrisy of Jewish religious leaders.
f Since Matthew tends to emphasize Jesus’ teaching ministry, he
structures his Gospel around groups of the great discourses that
Jesus gave.
g Matthew uses terms that center on Jewish religious acts and practices,
which indicates that his intended recipients had prior knowledge of
these customs.
h Matthew’s Sermon on the Mount and Parables of the Kingdom
draw attention to Jesus’ teaching ministry.
With an understanding of the Jewish background of the Gospel of Matthew,
we can see better why it came first in the order of New Testament books. The
Gospel of Matthew is a natural bridge between the Old and the New
Testaments.
46
The Life of Christ in the Synoptic Gospels

Matthew easily ties the two testaments together. Why do we say this? The
reason is actually simple. The Old Testament is a record of God’s relationship
with His people Israel, whom He used as a vehicle to bring His Son, Jesus, into
the world. Thus the purpose of the Holy Spirit in Matthew should be clear. The
Jew must be made to see that Jesus was indeed the Messiah and that He was
a descendant of the house of David. Without verifying the Hebrew identity of
Jesus, Jews would not accept Him as the promised Deliverer. Matthew, then,
spared no effort to establish the truth that Jesus was the Jewish Messiah.

Before we leave Matthew’s Gospel, however, we should give a further

word of explanation. When Matthew wrote his Gospel account, he had no idea
it would someday be included in what we now call the Bible; yet the Holy
Spirit knew. As Matthew’s account was circulated and used in the believing
community, the early church fathers recognized its strong Jewish emphasis.
These church fathers themselves recognized that Matthew’s Gospel was a
natural link between the Old and New Testaments.
Here we have the complete picture. Matthew was led by the Holy Spirit to
present scriptural evidence to prove to his Jewish brethren that Jesus was the
Messiah. The Holy Spirit then directed the early church fathers to place the
book in its present order.
One may ask the question, “Is that all we need to do—just prove that Jesus
fulfilled the messianic prophecies?” No. That is just the first step. Now we must
show Jews the real reason for the advent of Christ—why He came. Because
the Jewish people were unwilling to accept God’s redemptive provision, they
stumbled and fell. Nevertheless, they will yet return to God and accept Jesus as
their Messiah.
7 What is the purpose of the Gospel of Matthew as related to its arrangement
in the New Testament canon?
a) Matthew wrote to a Jewish audience and wanted to convince Jews that
Jesus was the Messiah, the descendant of the house of David.
b) The Gospel of Matthew makes a natural bridge between the Old and
New Testaments, tying together prophecy and fulfillment.
c) Items a) and b) above describe its purpose.
d) Matthew wanted to demonstrate that Jesus was the fulfillment
of popular expectations—the kind of Messiah the Jews wanted.
 47
Lesson 2: The Backgrounds of Matthew and Luke

Luke: An Overview
We now come to Luke, the third of the Synoptic Gospels. At this point you
should have a basic working knowledge of background facts about Matthew
and Mark. Each of these writers had his own special way of writing about the
ministry of Jesus. Likewise, Luke has a unique style. One of the exciting things
we observe about the three Gospel accounts is that each pictures different
aspects and emphases of Jesus’ life and ministry, and each writer brings us a
different view of our Lord. Thus we are able to see a more complete portrait of
the man Christ Jesus.
How is Luke different from other Gospel writers? What about his
Gospel is different? What moved him to write? We now turn our attention
to these questions.

Objective 2. Identify facts about Luke based on biblical and

historical evidence.

4 Identity of the Writer

Unlike Matthew and Mark, Luke does not have two recorded names. In the
biblical text he is known simply as Luke. Although Luke is mentioned only
three times in the entire New Testament, other passages of Scripture may give
further evidence about him. First let us examine the passages of Scripture that
refer specifically to him:
● Colossians 4:10–14: Luke is one of six men Paul names in his
final greetings to the church at Colosse. He is identified as “Luke
the beloved physician.”
● 2 Timothy 4:11: Luke is in Rome with Paul. In fact, at this stage of
his imprisonment, Paul says that only Luke is with him.
● Philemon 24: On this occasion Paul refers to Luke as one of his
“fellow workers.”
These verses shed some interesting light on Luke. Each one indicates that
he is with Paul, who is in prison. They declare that Luke is a professional
man, a doctor. In addition, these Scripture references show that Luke was
both Paul’s faithful companion during his imprisonment and his fellow
worker in the ministry.
These key bits of evidence give us some idea of the abilities, temperament,
and dedication of the man who wrote the third Gospel. Even so, we have only
a general character sketch of Luke at this point. To fill in the details of this
portrait, let us examine information the early church fathers recorded. As you
will see, this evidence makes a significant contribution to our study.
Tradition uniformly supports Luke as the author of the “third Gospel.”
Irenaeus (around AD 175) was the first to refer clearly to Luke and to name him
as the author of the third Gospel. The Muratorian Canon (around AD 180)
fanatical confirms this tradition. Marcion, a fanatical* supporter of Paul’s theology
characterized by an
extreme, uncritical who lived in the mid-second century, wholeheartedly supported Luke’s
enthusiasm or zeal as in Gospel account. A Prologue to the Gospel of Luke (around AD 160), similar
religion or politics
to those written by Marcion, states that Luke (1) was a native of Antioch, (2)
was a
48
The Life of Christ in the Synoptic Gospels

Gentile, (3) was a doctor, (4) wrote his Gospel from Achaia, and (5) died at the
age of 84, never having married. Irenaeus, Tertullian, Clement of Alexandria,
and Jerome confirm this testimony. Tradition thus speaks of Luke and adds to
the scriptural account helpful information about his home country, profession,
travels, and family status.
8 Based on the biblical and historical facts presented, match the source of
information (right) with the facts (left).
. . . . a Luke was a native of Antioch.
1) Scripture
. . . . b Luke was a companion to Paul while the apostle was 2) Tradition
in prison. 3) Both
. . . . c Luke wrote his Gospel account in Achaia.
. . . . d Luke was called a fellow worker of the apostle Paul.
. . . . e Luke did not marry and died at the age of 84.
. . . . f Luke was identified as a doctor.
. . . . g Luke was identified as a Gentile.

Objective 2. Justify the statement “Based on biblical evidence, it can be

accepted that Luke is the author of the third Gospel.”

5 Authorship
On the basis of the Scripture verses we have considered, it would be difficult
to prove that Luke was the writer of the third Gospel. However, the biblical
record arms us with other details that, together with early church tradition,
support Luke’s authorship of the Gospel that bears his name. This added
information also gives us a more complete profile of the man Luke.
1. If one compares the preface of the Gospel of Luke with the preface to
the book of Acts, he or she will see that the same person apparently
wrote both books (Luke 1:1–4; Acts 1:1).
2. The writer dedicated both books to a person called Theophilus, who
may have been a Gentile of higher social rank and patron of the books.
3. The writer of the two volumes wrote Luke first (Acts 1:1).
4. The book of Acts contains the so-called we sections (Acts 16:10–
17; 20:5–15; 21:1–18; 27:1–28:16).
5. The author wrote these sections in the first person when he traveled
on these occasions as a companion of the apostle Paul.
6. If the author of Acts was Luke, then the traveling companion in the we
sections was Luke.
To these additional bits of information from Scripture, let us add the
evidence the early church fathers give. Tradition that is traced back to Irenaeus
(around AD 175) states that Luke was the author of the third Gospel. Justin
Martyr (around AD 150) knew Luke as the author of this book also. The
Muratorian Canon lists Luke as the author of Luke and Acts (around AD 195).
Eusebius (AD 260–340) wrote in The Ecclesiastical History that Luke was
 49
Lesson 2: The Backgrounds of Matthew and Luke

an Antiochan by race, was a doctor by profession, was a long-time traveling

companion of Paul, had careful conversations with other apostles, and left us
two books that provide “medicine for souls” (Walvoord and Zuck 1989, 85).
The Prologue to the Gospel of Luke (between AD 160–180) adds that Luke
composed his Gospel account in Achaia. While this external evidence does not
have the weight of Scripture, there is no reason we should not accept it as true.
For the most part, it simply gives us independent verification of the biblical
facts. On the basis of the preceding evidence, then, we accept Luke as the
author of both Luke and Acts.
9 What can we conclude, based on the traditional evidence, concerning the
authorship of the Gospel of Luke?
a) The external testimony neither supports nor negates the authorship of
the Gospel of Luke.
b) The nonscriptural evidence uniformly supports biblical evidence and
even augments our information on Luke.
c) The external evidence provides an important independent means of
verifying biblical facts.
d) Items b) and c) above are true.
10 On the basis of your study in this section, justify the statement “Based
upon biblical evidence, it can be accepted that Luke is the author of the
third Gospel.” Use your notebook for your answer.

Objective State the approximate date of writing for Luke.

Date of Writing
There is little agreement among biblical scholars on the dating of Luke’s
Gospel. The date of this account is tied directly to the date of the book of Acts,
since the Gospel of Luke is the first segment of this two-part work. We
believe a date between AD 65 and 70 is reasonable for several reasons. First,
Luke appears to depend on Mark, which we have dated at about AD 64–65.
Second, in Acts 11:28 Luke mentions the fulfillment of Agabus’ prophecy. If
he were writing after AD 70, he would doubtless have mentioned the
fulfillment of Jesus’ prophecy in Luke 21 that Jerusalem would be destroyed.
Third, these dates would have given sufficient time for a number of Gospel
accounts to
be circulated (Luke 1:1–4). More than thirty-five years would have elapsed
since Jesus concluded His acts and teaching. While the other narratives were
doubtless helpful and informative, Luke felt led, after thorough research, to
write a fully documented, systematic account of Jesus’ life and ministry. On
the basis of these facts, we will accept the time frame of AD 65–70 as the date
of writing.
11 State briefly the basis for the date of writing for the Gospel of Luke.
................................................................................................................................
................................................................................................................................
................................................................................................................................
50
The Life of Christ in the Synoptic Gospels

Objective 2. Recognize evidence that supports Luke’s purpose for writing and
characteristics of his Gospel account.

7 Characteristics and Purpose of Writing

We have seen that Luke was a traveler, a doctor, and a writer. He appears
to have been a well-educated native of Syrian Antioch. Luke was also a
professional man who had many varied experiences in spreading the gospel. So,
again, we must ask several questions. First, what was his purpose in writing?
What special traits, if any, set his writings apart from those of other Gospel
writers? Finally, are there other facts about Luke that tend to influence his
point of view? Let us turn now to these matters as we conclude our
examination
of Luke.
First, it appears that Luke was a Gentile. Paul hints at this in
Colossians 4:10–14 when he makes a distinction between those of the
circumcision and Luke. If this was so, then Luke may have been the only
Gentile writer of the sacred Scriptures.
If we assume Luke is a Gentile, does he appear to write for the benefit of
the Jew or of the Gentile? In our view he seems to give more emphasis to the
Gentile reader. As time passed, the Gentile sector of the church made up an
increasingly larger part of the body of Christ. So a Gentile point of view and
emphasis appears more appropriate.
We can note that while Mark wrote to the Gentile in general and to the
Roman in particular, Luke writes to the Gentile in general and to the Greek
in particular. In addition, we see other traits that set Luke’s Gospel apart
from those of Matthew and Mark. While the Gospel of Matthew is the
bridge between the Old and New Testaments, the Gospel of Luke bridges
the events between Christ and the establishment of the church.

We note that the third Gospel is the longest book in the New Testament. In
it Luke presents Christ as a man more completely than does any other writer of
the Gospels. Also, this Gospel account is the most complete or comprehensive
of all the Gospels. The following examples bear this out.
1. Luke states he has “followed all things closely for some time past,
to write an orderly account” (1:3).
2. Luke gives us more details on the birth and childhood of both John
the Baptist and Jesus than either of the other Synoptic writers.
 51
Lesson 2: The Backgrounds of Matthew and Luke

3. Luke alone of the Gospel writers includes information on the parents of

John the Baptist in his narrative.
4. Luke gives more historical details than any other Gospel writer.
5. Luke’s Gospel spans the longest period of time in the life of Christ.
It begins about fifteen months before His birth and continues
through His ascension.
6. Luke shows greater interest for the individual person than either
Matthew or Mark.
7. Luke, more than any other Gospel writer, emphasizes that
salvation includes all people.
8. Luke’s account has been called the Gospel of Prayer. Luke shows
Christ at prayer far more than do the other Gospel writers.
Reading this list gives you some idea of the contents of the Gospel of Luke,
which we will examine in depth in later lessons. Our purpose here is to give
you a brief glimpse of Luke the writer and his Gospel account.
This concludes our brief discussion on the writers of the three Synoptic
Gospels. Before we begin a more detailed look at the Gospels themselves, we
will travel back to the time of Christ. This journey back to the world in which
He lived should not only interest us but also help us to understand better the
Man and His message.
12 Based on the preceding discussion, explain briefly Luke’s audience and
his purpose in writing.
................................................................................................................................
................................................................................................................................
................................................................................................................................
13 Circle the letter preceding each TRUE statement.
a Luke states clearly that his reason for writing is to present a
carefully researched record of Jesus’ “doings and teachings.”
b Luke’s Gospel is the most complete and comprehensive of the Gospel
records, and it is the most detailed account of the life of Christ and John
the Baptist.
c Luke emphasizes the exclusive nature of the gospel and stresses the
priority of the good news for the Jews.
d Luke’s approach emphasizes the Gentile, which was proper
because most of the believers at this point were Gentiles.
e Luke focused on a Gentile perspective in general, but his
specific emphasis was on the Roman.
f Luke, more than any other Synoptic writer, stresses the significance
of the prayer life of Christ.
g Luke presents Christ as a man more completely than any other
Gospel writer.
52
The Life of Christ in the Synoptic Gospels

Self-Test 2
Essay: In two or three paragraphs, discuss the significance of Matthew’s and
Luke’s contributions in recording their respective accounts of the life of Christ.
Multiple choice: Select the best answer.
1 The Bible and history say that Matthew
a) had a second name, Levi, and both names were Hebrew.
b) traveled with Paul on his fourth missionary journey after Paul had been
released from prison.
c) became a missionary and preached the gospel throughout the
Roman Empire.
d) had a Hebrew name and a Roman name.
2 We accept Matthew as the author of the Gospel of Matthew because
a) Papias stated that this Gospel was a translation of an earlier document
written in Hebrew.
b) the date of its writing was after Jerusalem was destroyed.
c) Jerome verified its Greek translation.
d) it was written before 65 AD.
3 Since Matthew focused on the Jewish audience, his Gospel is
characterized by
a) the relationship of Jesus to the Jewish Law.
b) his attempt to show that Jesus was a priest because of His birth.
c) his attempt to show Jews that Jesus is the long-awaited Messiah,
the Son of David.
d) Jesus’ choosing of the twelve disciples.
4 The Jews were expecting their king to
a) be a powerful political leader.
b) destroy the Law.
c) be a charismatic evangelist.
d) support the Jewish leaders in their practice in the temple.
5 Matthew’s Gospel is called the Teaching Gospel because
a) his writing is didactic.
b) he gives accounts of Jesus’ teaching for the church’s internal life.
c) he was a teacher by vocation.
d) he knew the needs of the early church.
6 The Gospel that is more oriented toward chronology is
a) Luke.
b) Matthew.
c) Mark.
d) John.
 53
Lesson 2: The Backgrounds of Matthew and Luke

7 The Gospel of Matthew was the first in the order of the New Testament
a) because it was written before the others.
b) because Matthew was a more knowledgeable expert of Jewish history
than Mark or Luke.
c) because Matthew stressed chronology in his account.
d) so Jews could see that Jesus was the Messiah and was a descendant
of the house of David.
8 The church at Colosse knew Luke as
a) the author of the Gospel of Luke.
b) a dear friend and doctor.
c) one of Jesus’ disciples.
d) the recorder for the apostle Paul.
9 Theophilus, whom Luke mentioned in his Gospel, was a
a) Gentile of higher social rank and patron of the books.
b) believer in Antioch.
c) former teacher of Luke.
d) close friend of the apostle Paul.
10 The internal evidence of the Gospel of Luke suggests that it was written
a) after AD 70.
b) after Jerusalem was destroyed.
c) between AD 60 and 64.
d) between AD 65 and 70.
54
The Life of Christ in the Synoptic Gospels

Answers to Study Questions

7 c) Items a) and b) above describe its purpose.
1 Statements a, b, c, d, and e are true.
8a 2) Tradition
b 1) Scripture
c 2) Tradition
d 1) Scripture
e 2) Tradition
f 3) Both
g 2) Tradition
2 a Your answer should indicate that on the basis of the uniform positive
testimony of the early church fathers, Matthew was said to be the
author of the Gospel that bears his name.
b You should note that Matthew appears to have written his account in
Hebrew in the early 60s, but tradition says it was translated into Greek
and circulated a bit later, likely in the late 60s but before the destruction
of Jerusalem.
9 d) Items b) and c) above are true.
3a Matthew records that the virgin Mary conceived.
b Matthew notes Jesus’ birth in Bethlehem.
c Matthew observes Jesus’ sojourn in Egypt.
d Matthew indicates Jesus’ ministry in Zebulun and Naphtali.
e Matthew speaks of Jesus’ healing ministry.
f Matthew points to the forerunner of Jesus, John the Baptist.
g Matthew refers to Jesus’ teaching method that so precisely
fulfilled the prophecy.
h Matthew speaks of Israel’s prophesied spiritual hypocrisy.
i Matthew chronicles Jesus’ triumphal entry on a donkey.
j Matthew shows that Jesus’ rejection was prophetic.
10 If we compare the preface of Luke with that of Acts, it appears that the same
person wrote both books, and he dedicated both of them to the same person.
Also, the author of Acts refers to his first book, which suggests he wrote
Luke first. Writing the we sections in the first person indicates that the
author was a traveling companion of Paul. Finally, if the writer of Acts was
Luke, he was the companion in the we sections.
4 Your answer should include these facts: (1) Jesus was despised and
rejected (v. 3). (2) He bore grief and sorrow for us, and He suffered for our
sins
and sickness as our sinless Substitute (vv. 4–6). (3) He was oppressed
and afflicted at His trial, yet He remained silent so that we might have
forgiveness and righteousness (vv. 7–12). (4) He was condemned to
death with criminals (wicked) and buried in the grave of the rich (Joseph
of
Arimathaea). (Compare v. 9 with Matthew 27:57–60.) In these ways Jesus
perfectly fulfilled Isaiah’s prophecy. Jesus did not fit the Jewish ideal of
a powerful political leader who could restore Israel to national greatness,
expel her enemies, and reign over a revived kingdom.
 55
Lesson 2: The Backgrounds of Matthew and Luke

11 The time frame of AD 65–70 for the writing of Luke includes the fact that
the Gospel of Luke was written before the book of Acts. It was doubtlessly
written before the destruction of Jerusalem in AD 70, and it followed
Mark, which we have dated around AD 64–65. Moreover, this period
includes sufficient time for several Gospel accounts to be written and
circulated.
5 You could have listed any three of the seven things we have noted in
this section on Matthew’s tone.
12 It appears that Luke, a Gentile, had Gentiles in general and Greeks in
particular in mind. He purposes to show that the good news is universal;
anyone can be saved.
6 Statements a, d, e, f, g, and h are true.
13 Statements a, b, d, f, and g are true.
 3 The Historical Background

If you were able to travel back to the time of Christ, you would find
yourself in one of the most exciting and important periods of history. In
the last two lessons you have studied about the writers of the Gospels and
the people to whom they wrote. In this lesson, however, you will examine
carefully the historical world in which Christ lived and the nations that formed
the background for the world in which He preached. Then you will consider
the various people who lived in Palestine during the time of Christ: Judeans,
Galileans, and Samaritans.
As you move through this lesson, you will focus on the geography of the
Mediterranean world in general and of Palestine in particular. This will help
familiarize you with the places where Christ walked and talked. Sufficient
maps and charts have been provided to help you accomplish this. Be sure to
use them to find where each nation was located and when it reached the height
of its power.
As you address this material, keep in mind how fully God prepared the
world and its people for Christ’s coming “in the fullness of time.” Everything
from good communications to Roman peace enabled the gospel to have
maximum effectiveness.

◊ God used Assyria to bring judgment on His people

the highlights... because they had forsaken His law and rejected Him.
◊ Samaritan comes from the word Samaria, the capital city of the
Northern Kingdom. Jews who remained after Israel’s defeat
intermarried with Gentiles brought into Samaria, thus
producing a mixed people.
◊ Babylon was the instrument God used to bring
judgment on Judah.
◊ The Jewish exiles in Babylon were permitted to return to
their homeland at the beginning of the Persian period. The
last of the Old Testament prophets spoke during the Persian
period.
◊ Greek culture and the Greek language tied the people of the
empire together, making the spread of ideas and values
much easier. Hellenism became a great enemy of Judaism.
 57
Lesson 3: The Historical Background

◊ Rome established peace throughout its empire, incorporated

Hellenism and promoted it, and established a model legal and
political system. During the four-hundred-year
intertestamental period, the religious and cultural values of
Jews developed, as well as the political boundaries of
Palestine.
◊ The Herodian family began with Antipater, who gained
influence when the Hasmoneans were struggling for
control. Herod the Great ruled in Palestine at the time of
Christ’s birth. The sons of Herod the Great ruled Palestine
under Roman appointment.
◊ After the Exile and during the intertestamental period, the
Palestine that Jesus knew emerged in its final form. Rome
exercised a uniform and highly effective administrative
system with control over countries as well as the regions and
districts within them.
◊ Galilee was a fertile land of international flavor, with friendly,
warmhearted, and fervent people. Judea was an infertile
region, and the people proud, haughty, and reserved,
believing themselves to be more “purely Jewish.”
the objectives... 3.1 Analyze how God used Assyria in relation to Israel.
3.2 Identify statements that explain the meaning of the term
Samaritan, and trace the origin and development of
the Samaritans.
3.3 Explain Babylon’s relationship to Judah.
3.4 Identify important events that affected Israel during the
Persian period.
3.5 Describe the impact of the Grecian culture on Palestine.
3.6 Identify ways the Roman Empire influenced the
world of Christ’s day and characteristics of the
intertestamental period.
3.7 Recognize facts about the history and establishment of the
Herodian family and match the sons of Herod the Great
with the regions they ruled.
3.8 Describe the location of the districts and regions
directly related to the ministry of Christ.
3.9 Identify at least four comparative differences between
Galileans and Judeans.
the outline... 1 Assyria
a The Vehicle of God’s Judgment
b The Rise of the Samaritans
58
The Life of Christ in the Synoptic Gospels

2 Babylon
3 Persia
4 Greece
5 Rome
6 Herod
7 The Political Boundaries of Palestine
8 Jewish Cultural Differences
a The Galilean
b The Judean
9 A Brief Summary

Objective 3. Analyze how God used Assyria in relation to Israel.

1 Assyria
We begin our study of the historical world in which Christ lived by
focusing on Assyria. While the Assyrian Empire rose and fell long before He
came to earth, certain aspects of Assyrian policy had a long-term impact on
Palestine and its people. Let us turn now to the first of these things that
affected Israel.

The Vehicle of God’s Judgment

You may recall from your Old Testament studies that after a period of
prosperity and power under the kings Saul, David, and Solomon, Israel divided
into two kingdoms (around 922 BC). The ten northern tribes were called the
Northern Kingdom or Israel, and the two southern tribes, the Southern
Kingdom or Judah. Neither kingdom had wholly followed the commandments
of God, and in the end both forsook the law of Moses. Of the two, the people of
the Northern Kingdom offended God more consistently during this time, so
they were first to bring His wrath and judgment on themselves.
Since His people had sinned until there was no remedy, God used the nation
of Assyria as an instrument to bring judgment on His people. Assyria, a nation
located slightly to the northeast of Palestine, had been growing in strength for
many years. By the ninth century before Christ, it was one of the most powerful
nations in the ancient world. Late in the eighth century (around 725–722 BC),
therefore, God moved Assyria to invade the Northern Kingdom. He did so
because His wayward people in this decadent kingdom had forsaken the Law
and rejected Him.
 59
Lesson 3: The Historical Background

CASPIAN
BLACK SEA
SEA

ASIA ASSYRIA
MINOR
Carcheshish
Ninevah
MEDIA ELAM
QarqarEu Asshur
ph
ra BABYLONIA
te
Damascus s
Ekron T
Jerusalem Babylon igris
MEDITERRANEAN SEA Lachish
PERSIAN
Memphis
EG N
GULF
Y ile
P ARABIA
T
Thebes RED SEA
ASSYRIAN EMPIRE

1 State how God used Assyria in relation to Israel.

................................................................................................................................
................................................................................................................................
................................................................................................................................

Identify statements that explain the meaning of the term

Objective Samaritan, and trace the origin and development of
the Samaritans.

The Rise of the Samaritans

To ensure that the defeated Israelites would not attempt to rebel against
their conquerors, the Assyrian king deported large numbers of them to other
parts of the Assyrian Empire. He then brought non-Jews into the territory of
the late Northern Kingdom to live among the Jews whom he had allowed to
stay. The obvious thing then happened. In the years that followed, the Jews
who remained began to intermarry with the non-Jewish people who had been
brought in. Consequently, this produced a mixed people who came to be known
as Samaritan. The name Samaritan comes from Samaria, the name of the
Northern Kingdom’s capital city.
The Samaritans attempted to worship God and, at the same time, to revere
the gods of the new people the Assyrians had brought in. Since one cannot
worship God and serve idols at the same time, the Samaritans were neither good
Jews nor good Gentiles. You may recall that a Gentile is anyone who is not a
Jew. Jews viewed all Gentiles as pagans and strictly avoided them. Because of
this pagan influence, orthodox Jews viewed Samaritans as an idolatrous people.
We will learn more about the Samaritans later in our study.
60
The Life of Christ in the Synoptic Gospels

2 Circle the letter preceding each TRUE statement.

a The name Samaritan comes from the word Samaria, the capital city
of the Northern Kingdom.
b The policy of Assyrian kings was to remove conquered people from
their native land and to repopulate it with people from other lands they
had conquered.
c The population of the conquered Northern Kingdom became mixed as
Jews intermarried with their Assyrian conquerors.
d The Samaritan people attempted to serve God and the gods of the
people the Assyrians relocated in the late Northern Kingdom.
e Orthodox Jews strictly avoided Samaritans because they were pagans.

Objective Explain Babylon’s relationship to Judah.

Babylon
A little more than one hundred years had passed after Assyria conquered
Israel when a new power, Babylon, arose and in turn conquered Assyria. This
nation, whose name comes from its capital city, Babylon, lay directly to the
east of Palestine. During this period, Judah, the Southern Kingdom, continued
to fail God more and more. Finally, God brought judgment on Judah just as He
had on Israel, but this time He used Babylon as His instrument of judgment. So
Babylon invaded Judah, conquered the nation, sacked the temple at Jerusalem,
and took the temple treasures and many of the Jewish people back to Babylon.
Then, for the next seventy years, these conquered Jews were exiled in
Babylon. While this period of exile was limited, it had a powerful effect on the
future behavior of the people of Judah, as we shall soon see.

CASPIAN
BLACK SEA
SEA

Sardis LYDIAN
KINGDOM
MEDIAN KINGDOM
Carcheshish Tig
QarqarEu
r
ph is Ecbatana
ra Opis
t
Damascus BABYLONIA
Samaria e Susa
Jerusalem s Babylon
MEDITERRANEAN SEA
PERSIAN
EG Memphis GULF
Y Ni
P le ARABIA
T RED SEA
BABYLONIAN EMPIRE

3 Describe briefly the nature of Babylon’s relationship to Judah.

................................................................................................................................
................................................................................................................................
 61
Lesson 3: The Historical Background

Objective 3. Identify important events that affected Israel during the

Persian period.

4 Persia
The new empire of Babylon remained in power less than one hundred years.
Then Persia, a new and more powerful empire, arose to defeat Babylon and take
its place. Persia, like Assyria and Babylon before it, emerged from the people
who occupied the large mass of land lying to the east of the Mediterranean Sea.
While you may have glanced at the maps we have provided, look once again to
notice that these three nations shared a common area.
Two important things occurred during the period in which Persia ruled
Palestine. First, at the beginning of this period, the Persian king decreed that
the Jews of the Southern Kingdom were free to leave Babylon and return
to Jerusalem. Second, the last of the Old Testament prophets spoke during
this period.
You should remember that God sent judgment on His people because they
could never completely obey Him. They had not only failed to obey Him but
had also increasingly given themselves over to idolatry. In any event, the
Exile cured this problem, and the Jews never again practiced idolatry. They
had learned their lesson.
CASPIAN
BLACK SEA
MACEDONIA SEA

ASIA
MINOR Guagamela
GREECE Carcheshish Tig
E r
Athens Qarqar u
ph i
s
Riblah
rat Opis
Damascus es
Samaria Babylon Susa
MEDITERRANEAN SEA Jerusalem Persepolis
PERSIAN
Memphis
GULF
N
il RED SEA
e
THE PERSIAN EMPIRE

After they returned from exile, the Jewish people sincerely wanted to follow
the Law, and this desire helped restore them to a right relationship with God.
Yet as the years passed, problems began to develop as they misused the Law
greatly. As a result, when Christ came into His public ministry, some of the
greatest trials He faced were the result of this misuse. While we will explain
this problem more fully in the next lesson, you should know now that this
problem began while Persia ruled Palestine.
62
The Life of Christ in the Synoptic Gospels

4 Circle the letter preceding each TRUE statement.

a The Jewish exiles in Babylon were permitted to return to their
homeland at the beginning of the Persian period.
b The last of the Old Testament prophets spoke during the Persian period.
c The seventy years in exile cured the Jews forever of their disobedience
to God, as their subsequent history shows.
d The three empires we have studied to this point had an impact on the
Jewish people and shared in common the same general area of land.
e The problem that arose during the Persian period and later developed to
hinder Christ’s ministry was rejection of the Law.

Objective Describe the impact of the Grecian culture on Palestine.

Greece
The period of Greek dominance in the ancient Mediterranean and Middle
Eastern world came about rather suddenly. Greece owed its rise to the brilliance
of a famous man of history: Alexander the Great. The Persians ruled a mighty
empire that included Palestine for about two hundred years before they were
conquered by Alexander’s armies. Note that this conquest came about 330 years
before the birth of Christ.
Probably more than any other people, the Greeks exercised a long-lasting
influence on the Jews. This influence, as we shall see, extended into the time of
Christ, and the culture of Greece was the reason for it. Alexander believed that
Greek culture was the greatest on earth; therefore, wherever he conquered, he
left skilled leaders to establish Grecian culture. In time this cultural influence
became an accepted part of practically every country within the Greek and later
the Roman Empire. One of its most potent expressions was the Greek language,
which became the common trade and diplomatic language of Alexander’s vast
empire. Greek culture and the Greek language thus tied the people of the empire
together, making the spread of ideas and values much easier.

CASPIAN
BLACK
SEA
ITAL MACEDONIA SEA
Y
Rome Sardis
ASIA Ipsus Gaugamela
GREECE MINOR Issus
Athens Antioch Eu Ecbatana
phr Tigris
at
Damascus
Samaria e
MEDITERRANEAN SEA Jerusalem s Babylon
Perscpolis

Alexandria
PERSIAN
EGYPT GULF
Nile
THE GREEK EMPIRE RED SEA
 63
Lesson 3: The Historical Background

Hellenism We use the word Hellenism* quite commonly to describe everything that
devotion to or imitation
of ancient Greek thought,
was connected with ancient Greek culture. Since it is an important word, you
customs, or styles should remember it. When you hear or read the expression Hellenism or
Hellenistic, you will know it refers either to Greek culture or its influence.
Because Greeks were convinced that their culture was everything, they believed
Greece should do everything possible to increase its influence everywhere in
the civilized world. In other words, they wanted to “Hellenize” their subjects.
Hellenism, as you will see in a later lesson, became a great enemy of
Judaism. The important thing for you to know right now, however, is when all
of this began.
Unfortunately for the Grecian Empire, Alexander lived only a short while;
he died at the age of thirty-three. Soon his successors divided the empire he had
established into four areas. For our study we need to be concerned only about
two of these areas: Egypt and Syria. For nearly 150 years, these two countries
battled each other for possession of Palestine. During the first part of this
period, Egypt and its rulers (the Ptolemies) controlled Palestine; however, in
the last part just before a brief period of independence, the Jewish people fell
under the control of Syria and its leaders (the Seleucids). While we will focus
on this period later in the lesson, let us next consider the last great empire that
affected this part of the world at the time of Christ.
5 How did Grecian culture influence Palestine at the time of Jesus Christ?
a) Greek cultural influence spread rapidly during the life of Alexander,
but it withered and died soon after his death.
b) The Greeks believed they should extend the language and benefits
of their culture everywhere possible.
c) More than any other people who had an impact on the Jews, the Greeks
exercised a long-lasting influence.
d) Items b) and c) are true.
6 Alexander the Great extended his empire rapidly throughout the
Mediterranean and Middle East; then following his death
a) it was immediately taken over and extended by the Romans.
b) it was divided into four areas, two of which concern us in this study.
c) part of his empire was disrupted by the struggle for the control
of Palestine.
d) items b) and c) occurred.
7 Describe briefly the impact of the Grecian Empire on Palestine.
................................................................................................................................
................................................................................................................................
64
The Life of Christ in the Synoptic Gospels

Identify ways the Roman Empire influenced the world of Christ’s

Objective day and characteristics of the intertestamental period.

Rome
We can safely say that the Roman Empire was the most powerful empire in
history, and it covered the greatest area for the longest period of time. The city
of Rome itself was begun a short time before Assyria conquered the Northern
Kingdom (Israel). During the next few centuries, while the empires of Assyria,
Babylon, Persia, and Greece were rising and then declining, Rome grew and
gained power. In turn, two hundred years after its great conquests, the remnants
of the Grecian Empire fell victim to the mighty power of Rome. This power
was to endure, without serious challenge, for nearly six hundred years.
The Roman Empire exerted a great influence on the ancient world into
which Christ came. Three contributions in particular affected Palestine during
His public ministry.
1. More than any other empire, Rome established peace throughout the
far-flung empire that was to last for centuries.
2. Rather than destroy the culture of Greece, Rome incorporated much
of what was good and continued to promote it. Hellenism then
continued to be a force for many years.
3. The legal and political system Rome established was a model that many
nations would use for centuries.
CASPIAN
BLACK
GAUL MACEDONIA SEA SEA
ITALY
SPAIN
Philippi
Rome
ASIA
GREECE MINOR Antioch T igri
PARTHIAN
KINGDOM
Athens SYRIA Eup s
hrat
SICILY CRETE CYPRUS e
s
MEDITERRANEAN SEA Babylon
JUDEA
Alexandria IDUMEA
EGYPT Nile NABATEA
RED SEA
ROMAN EMPIRE

The peace Rome established made travel and communication everywhere

in the empire easier than at any other time in history. Notice from your map
that the Roman Empire covered most of the Western world at that time. Thus
it is easy to see that God chose the ideal time to send Christ into the world.
The
gospel message that would immediately follow His life on earth could be spread
more easily during this time than at any other in history.
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Lesson 3: The Historical Background

Rome, then, is the last empire we will discuss that had a special relationship
with Palestine and God’s people. Each of the empires we discussed played the
part God determined in preparing Israel for the coming of Christ.
Finally, a term you should learn from your outside readings about the period
of time between the Persian rule and the beginning of the Gospel accounts
is intertestamental period. It represents a span of about four hundred years
between the last prophet’s voice in the Old Testament and the beginning of the
New Testament record.
This was an important time for the nation of Israel. The political boundaries
of the country were being established, and the Jewish people themselves were
absorbing the influence of different cultures. During this period the religious
system developed that Christ confronted in His ministry. Moreover, a leader
and his family arose at this time who were to have great influence on Palestine
during the ministry of Christ. We will examine their history briefly in the
next section.
8 The Roman Empire influenced the world in Christ’s day by
a) establishing peace throughout the vast empire it controlled.
b) incorporating Hellenism into its system and promoting it.
c) establishing a model legal and political system.
d) doing what is noted in all of the above.
e) doing what is noted only in a) and c).
9 State briefly why it is important to know about the intertestamental period.
................................................................................................................................
................................................................................................................................
................................................................................................................................
10 Match the appropriate empire (right) with the impact or influence it had on
Israel, Judah, or the world of Christ’s day (left). (One of the empires will
be used more than once.)
. . . . a Used by God to restore exiled Jews to their homeland
1) Assyria
. . . . b Used as an instrument of judgment on Judah 2) Babylon
. . . . c Affected Jews negatively through its cultural influence 3) Persia
4) Greece
. . . . d Used by God to create the most ideal conditions for Christ 5) Rome
to come into the world
. . . . e Used as the instrument of God’s judgment on Israel
. . . . f Used to provide a common language throughout the area
for effective communication
66
The Life of Christ in the Synoptic Gospels

Recognize facts about the history and establishment of Herodian

Objective 3. family and match the sons of Herod the Great with the regions
they ruled.
7 Herod
Although they were ruled by several different empires, the Jews more or less
controlled their own affairs after their exile. As long as they were allowed to
worship God and not violate His law, they were content with foreign rulership.
However, when any ruler attempted to introduce idols and foreign religions,
the Jews rebelled. This, as we shall now see, is exactly what happened under
Syrian rule.
In the last half of the intertestamental period, a priestly family named the
Maccabees, or, as they were later known, the Hasmoneans, rose to power. This
family led the Jewish people in rebellion against the Syrian rulers who were
trying to force their religion on the Jews. While we do not have sufficient
space here to discuss this family in detail, we can note that the rebellion
succeeded.
As a result, the Hasmoneans led the Jewish people to a brief period of
independence just before the time of Roman dominance (164–63 BC).
Toward the end of this period, Antipater, the father of Herod the Great,
emerged. While you may have heard of Herod many times, you may not have
understood clearly who he was. Let us look at this important man (and the
scheming family of which he was a part) who played such a vital role in the
background and ministry of Christ.
Antipater was an Idumean. You may remember that Idumea, a territory just
south of Palestine, was originally the home of the Edomites. Orthodox Jews
never liked the Idumeans and viewed them as pagans.
The first references to Antipater show that he appeared about sixty-five
years before the birth of Christ. At this point the Hasmonean family was
struggling for control of Palestine, and in the confusion it was not clear who
was running the country. In any case, Antipater used this confusion to work his
way into a position of influence in Palestine. Gradually he extended his
influence through
a series of events until he gained control of the Jewish nation (46 BC). While
Antipater was poisoned and died soon after this, his son Herod (the Great)
convinced the Romans in power to make him ruler of Palestine. The Romans
agreed, so Herod the Great ruled from 37 to 4 BC. He was the one who
murdered the baby boys in Bethlehem in an attempt to kill Jesus.
After the death of Herod the Great, Rome appointed three of his sons
as rulers over his kingdom. Herod Antipas ruled Galilee and Perea; Herod
Archelaus controlled Judea, Samaria, and Idumea; and Herod Philip governed
the large area north of the Sea of Galilee and east of the Jordan River.
Since Archelaus proved to be such a cruel king, Rome removed him in AD 6
and replaced him with a Roman governor. Incidentally, he was the Herod about
whom Joseph heard as he returned from Egypt. As a result, Joseph was afraid to
go to Judea, choosing rather to settle in Nazareth of Galilee (Matthew 2:22–23).
 67
Lesson 3: The Historical Background

THE HERODIAN FAMILY GENEALOGY

HEROD THE GREAT

Doris Marianne I Marianne II Malthace Cleopatra

Antipater Herod Archelaus Herod

Herod Philip I
(executed 4 Antipas (exiled AD 6) (exiled
AD 39)
Salome
Herod Philip
Alexander Aristobulus the Tetrach

Herod of Herodias Herod Agrippa I

Chalics

Herod Agrippa II Bernice Drusilla

The Herod we read most about during Christ’s ministry, though, was
Antipas. He ruled in Galilee until after the death of Christ. We should note
that the Herods were never considered true Jews, and for this reason the
orthodox Jews of Palestine never really accepted them. In fact, Jews strongly
resented them and made no attempt to hide their feelings. Needless to say,
they had no choice in the matter; Rome decided who would rule, and the
Romans decided on the Herods.
11 Circle the letter preceding each TRUE statement.
a The priestly family called the Hasmoneans led the Jews into a period of
subjection to Syria in the intertestamental period.
b The Herodian family began with Antipater, who was an Idumean.
c Antipater gained influence in Palestine through cleverness at a
time when the Hasmoneans were struggling for control.
d After coming to prominence in Palestine, Antipater stayed in
power until Christ’s birth.
e Orthodox Jews approved of the Idumeans and accepted them
as fellow Jews.
f Herod the Great, who was the son of Antipater, ruled in Palestine at
the time of Christ’s birth.
g The sons of Herod the Great ruled over Palestine under
Roman appointment.
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The Life of Christ in the Synoptic Gospels

12 Match the Herods (right) to the identifying factors (left).

. . . . a Ruled over Judea, Samaria, and Idumea 1) Herod the Great
2) Herod Antipas
. . . . b Ruled over all of Palestine
3) Herod Archelaus
. . . . c Ruled over the large area north of the Sea of 4) Herod Philip
Galilee and east of the Jordan River
. . . . d Ruled over Galilee and Perea
. . . . e Removed from office for cruelty and replaced by a
Roman governor
. . . . f Had the baby boys in Bethlehem murdered
. . . . g Ruled in Galilee until after the death of Christ

Describe the location of the districts and regions directly related

Objective to the ministry of Christ.

The Political Boundaries of Palestine

Let us take some time to discuss the regions that relate directly to our study.
In Old Testament times the land of Palestine was divided according to the
tribes of Israel. Later on, it was divided into the Northern and Southern
Kingdoms.
After the Exile and during the intertestamental period, the Palestine that Jesus
knew emerged in its final form. This is the Palestine we will discuss here.
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Lesson 3: The Historical Background

Perhaps it would be best at this point for us to define what we mean by

region. Palestine was divided into different political units or regions, each of
which could be ruled independently. Three of the most familiar of these were
Galilee, Samaria, and Judea. Each region had its own political boundaries, and
each, in most cases, was ruled as a separate entity. Roman rulers employed this
type of political division because they believed it was the best way to control
their vast empire. Furthermore, they decided who would govern each of these
political regions. The leader they chose might rule just one region or several,
depending on the imperial leaders’ desires. What Rome did in Palestine gives us
a perfect example of her overall governing principle. Now let us use the Herods,
whom we have just discussed, to illustrate this principle.
Herod the Great ruled all of Palestine as a king. His realms included Galilee,
Samaria, Judea, Perea, and the land north of the Sea of Galilee and east of the
Jordan River. After he died, however, Rome appointed each of his three sons to
rule part of their father’s kingdom. Later on, Rome deprived Archelaus of his
share because of his cruel and heartless reign. Rome thus exercised a uniform
and highly effective administrative system and controlled the destinies of the
countries she ruled, as well as the regions and districts within them.
Below is a list of all the regions and districts in and around Palestine that we
encounter in the Gospels. You will need to consult the map on the next page as
you study this list. In this way, you should be able to fix each region firmly in
your mind.
1. Syria was the province that lay to the north-northeast of Palestine. It
included Phoenicia, which was a coastal region and the area from which
the Syro-Phoenician woman came (Mark 7:26).
2. Palestine was the name given to the whole area that was traditionally
the land of Israel. Palestine was further divided into districts or regions,
which we will list.
3. Galilee was the northern region of Palestine that lay west of the
Jordan River.
4. Samaria was the region that lay between Galilee in the north and Judea
in the south. Although orthodox Jews ignored Samaritans, Samaria
was still considered part of Palestine.
5. Judea was the southernmost region of Palestine. You will probably
find that most maps include Idumea in this region.
6. Perea, although not mentioned by this name in the New
Testament, is “the region of Judea beyond the Jordan” (Matthew
19:1). It was inhabited by Jews and ruled by Herod Antipas. Perea
may also be considered as a region of Palestine.
7. Decapolis was a self-governing territory lying mostly east of Jordan.
Its name came from a league of ten cities that made up the territory.
Although Decapolis bordered the regions of Palestine, it is not usually
considered part of Palestine.
8. The lands north and east of Galilee included the districts governed
by Herod Philip the Tetrarch, such as Iturea, Gaulanitus,
Trachonitis,
Batanea, and Auranitis. While this territory bordered Palestine, scholars
generally consider it to be more a part of Syria than of Palestine.
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The Life of Christ in the Synoptic Gospels
 71
Lesson 3: The Historical Background

13 Explain the principle of government at work in Palestine.

................................................................................................................................
................................................................................................................................
14 In your notebook describe the location of each of the regions and districts in
and around Palestine directly related to the ministry of Christ.
a Galilee
b Samaria
c Judea
d Perea
e Decapolis
f Palestine
g Syria

Identify at least four comparative differences between Galileans

Objective and Judeans.

Jewish Cultural Differences

Having reviewed the political divisions of Palestine and the surrounding
territories, let us discuss the cultural differences within Palestine itself. The two
regions in which Christ spent most of His time were Galilee and Judea. So we
will look at the differences between the people in these two places.

The Galilean
Christ was a Galilean. You may not understand that this is significant;
however, in comparing the nature of the Galilean with that of the Judean, you
will see that it did make a difference.
One Jewish proverb says, “Go north if you want riches; go south if you want
wisdom.” This proverb more or less reflects the difference between Galilee and
Judea. Galilee was a fertile land with many fields and gardens. Vineyards and
olive groves abounded throughout the country. Galilee was also blessed with a
multitude of busy, densely populated towns. Far more Gentiles lived in Galilee
than in Judea. This in itself gave Galilee an international flavor, and it tended to
make the Galilean a more friendly, warmhearted, and fervent kind of individual
than his or her Judean counterpart. Jesus grew up in this open, friendly context,
and He spent the greatest part of His public ministry in this area.

The Judean
In contrast to Galilee, Judea was a dry, infertile region full of rocks and
limestone. Many of its ancient cities were in ruins. There was a difference in
the attitude of the people also. Generally, Judeans were proud, haughty, and
reserved. They believed they were more “pure Jewish” than Galileans. Since
fewer Gentiles lived in this region, Judeans had fewer occasions to observe
and value other cultures. Moreover, they felt that they alone obeyed all the
law of Moses. The fact that the temple, the focal point of the Jewish religion,
was located in Jerusalem also made a difference.
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The Life of Christ in the Synoptic Gospels

As you can see, obvious differences between the typical Galilean and the
typical Judean existed. On the whole, the reaction of the people to the ministry
of Jesus further illustrates this.
15 Identify differences between Judeans and Galileans. In the blank
space preceding each item, write J if it describes Judeans and G if
it describes Galileans.
. . . . a Occupied a fertile land of vineyards and olive groves
. . . . b Had many busy and densely populated towns
. . . . c Characterized by the quest for wisdom
. . . . d Lived in an infertile land full of rocks and limestone
. . . . e Few outsiders, that is, Gentiles, lived among them
. . . . f Accustomed to Gentiles; strong international flavor
. . . . g Were characterized as proud, reserved, and haughty
. . . . h Believed they were more purely Jewish than those who lived in
other regions
. . . . i Were characterized as warm, friendly, and fervent
. . . . j Were surrounded on one hand by the ruins of ancient cities; on the
other hand, lived near the national center of worship
. . . . k Tended to be more open to new ideas and committed less to maintaining
parochial views and values

A Brief Summary
Consider the following list that summarizes some of the important details
of this lesson:
1. Each ancient empire of the Middle East and Mediterranean area,
beginning with Assyria, had a profound effect on the Jews, the Old
Testament people of God. This was especially true of the empires
that arose nearer the time of Christ.
2. During the intertestamental period, many political developments that
affected the Jews occurred in this part of the world.
3. God shaped the Middle Eastern peoples and nations that related to
and affected the Jewish people, in preparation for the coming of
Christ.
4. Three major forces arose that were prominent at the time of Christ and
during the early spread of Christianity:
a. Hellenism, which represented a strong cultural force
b. Judaism, which constituted the strong religious force that provided
an appropriate base for the gospel
c. Roman imperialism, which provided the strong legal and political
force that gave peace, unity, and excellent communications and
transportation within the empire
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Lesson 3: The Historical Background

5. Discussion of the political divisions or regions in and around Palestine

helped locate the setting of the places in which Christ labored and the
conditions under which He worked.
6. The beginnings of family from which Herod and his infamous
sons came were traced, as well as their effect on the Jewish people.
7. Finally, a few of the cultural differences within the Jewish
community itself were explored.
We have focused on the general historical and geographical background
factors in this lesson. In Lesson 4 we will examine the Jewish religious system
and its impact on the life and times of Christ. First, however, take the self-test
to reinforce what you have learned in this lesson.
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The Life of Christ in the Synoptic Gospels

Self-Test 3
Essay: In two or three paragraphs, discuss the origin of the Samaritans and the
reasons why orthodox Jews and Samaritans had no dealings with each other.
Multiple choice: Select the best answer.
1 God used the Assyrian Empire as His instrument to
a) bring spiritual restoration to the Northern Kingdom.
b) bring judgment upon the Northern Kingdom.
c) capture Jerusalem and all of the Southern Kingdom.
d) reunite the kingdoms of Israel and Judah.
2 We may characterize the Samaritans most accurately as
a) partly Jewish people who lived between Galilee and Judea.
b) an ultra-orthodox group of Jews who lived strictly by the Law.
c) people who assisted the Assyrians in their conquests.
d) non-Jewish folk who migrated to Palestine over the centuries.
3 One of the major problems between Jews and Samaritans
was the Samaritans’
a) tendency to control political power in Palestine.
b) failure to develop an appropriate culture.
c) tendency to worship God and serve idols.
d) failure to develop any religious tradition.
4 The origin and development of the Samaritans who lived north of Judah and
Jerusalem can be described as follows:
a) The Assyrians replaced exiled Jews from the Northern Kingdom with
Gentile people from other nations they conquered, and the Gentiles and
remaining Jews intermarried, forming the Samaritans.
b) The Samaritans were descendants of the original Canaanites who
occupied Palestine prior to Joshua’s conquest.
c) The Samaritans were formed through the intermarriage of Jews and
Greeks whom Alexander the Great settled in Palestine in order to
Hellenize the Jews.
d) Because of agricultural barrenness, the Edomites migrated from east of
the Dead Sea to an area north of Jerusalem and intermarried with the
Jews, forming the Samaritans.
5 We remember the Babylonian Empire primarily because of its
a) policy of restoring exiled peoples to their native lands.
b) policy of removing conquered people from their lands and relocating
them to other conquered lands.
c) tremendous cultural contributions to the Jewish people.
d) part in bringing God’s judgment on the Southern Kingdom.
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Lesson 3: The Historical Background

6 During the Persian period, the two things that affected the Jewish
people were the
a) restoration of Israel and the origin of the Samaritan people.
b) exile of Judah and the spread of Greek culture.
c) return of the Jewish exiles from Babylon and the beginning of
prophetic silence.
d) tendency of Persians to relocate captive peoples to other lands and the
introduction of Hellenism.
7 The Grecian Empire made a tremendous impact on the people of Palestine
primarily through
a) religion.
b) culture.
c) government institutions and law.
d) social and political philosophies.
8 The Idumean who established the Herodian family in power by cunning and
died soon afterward by poisoning was
a) Antigonus.
b) Archelaus.
c) Antigone.
d) Antipater.
9 The Herod we read the most about during Christ’s ministry is
a) Herod the Great.
b) Herod Antipas.
c) Herod Archelaus.
d) Herod Philip.
10 Which statement concerning the family of Herod the Great is true?
a) Herod Antipater succeeded Herod the Great as ruler over
Judea, Samaria, and Idumea.
b) Only two members of the Herod family ever became Christians: Herod
Agrippa and Bernice.
c) Herod Antipas was executed by Herod the Great.
d) The Jews never accepted the Herods as “true Jews.”
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The Life of Christ in the Synoptic Gospels

Answers to Study Questions

8 d) doing what is noted in all of the above.
1 God used Assyria to bring judgment on His people because they
had forsaken His law and rejected Him.
9 During these four hundred years between the last of the Old Testament
prophets and the gospel era, the religious and cultural values of Jews
developed, as well as the political boundaries of Palestine.
2 Statements a, b, d, and e are true.
10 a 3) Persia
b 2) Babylon
c 4) Greece
d 5) Rome
e 1) Assyria
f 4) Greece
3 Babylon was the instrument God used to bring judgment on Judah. Babylon
invaded Judah, sacked the temple, and took many of the captives to
Babylon.
11 Statements b, c, f, and g are true.
4 Statements a, b, and d are true.
12 a 3) Herod Archelaus
b 1) Herod the Great
c 4) Herod Philip
d 2) Herod Antipas
e 3) Herod Archelaus
f 1) Herod the Great
g 2) Herod Antipas
5 d) Items b) and c) are true.
13 Palestine was divided into regions or political units, each of which was ruled
independently by leaders appointed by the Romans.
6 d) items b) and c) occurred.
14 a The northern region of Palestine, west of the Jordan River
b Region of Palestine south of Galilee
c Southernmost region of Palestine, includes Idumea
d Region of Palestine east of the Jordan River
e Self-governing territory east of Jordan bordering Palestine lands north
and east of Galilee—territory bordering Palestine considered to be
part of Syria
f Entire area that was traditionally the land of Israel
g Province north of Palestine, includes Phoenicia
7 The Greek culture made a long-lasting impact on Palestine. In time,
Hellenism became a great enemy of Judaism.
 77
Lesson 3: The Historical Background

15 a G
b G
c J
d J
e J
f G
g J
h J
i G
j J
k G
 4 The Jewish Religious System

In the first two lessons, we looked at the writers and their message. This
gave us a better understanding of who they were, the purpose of their writings,
and the type of audience to whom they wrote. Then we traced the historical
development of the empires in the ancient world in Lesson 3 and discussed the
impact that each made on the nation of Israel. Now we will focus more closely
on the Jewish religious system that Christ knew.
Since Jesus was a historical figure who lived during a certain period of
history, He lived according to the rules and customs of His times. Indeed, He
moved under full knowledge of the prevailing religious and political constraints.
You will see this again and again as you move through the Synoptic Gospels.
We appeal to you to fix this background material firmly in your mind, for it
will give you a lasting, invaluable source of information for your ministry.
As you move through this lesson, you should understand more clearly the
Jewish religious system that shaped the values and actions of people at the time
of Christ. Above all, you should remember that, for the Jew, “religion” was the
only thing that counted. It was his or her culture and politics. This may explain
why you should be interested in having a deeper knowledge of the people that
made the religious system work. Such knowledge should help you communicate
the gospel message more effectively.

◊ Synagogues arose when the temple was destroyed and

the highlights... most of the Jews exiled. A substitute for the temple, they
were the center for religious, civic, and educational activity.
◊ Pharisees were Jews who arose during the intertestamental
period to maintain the purity of Jewish religion and culture
against pagan Hellenism. They stressed the externals of
religion rather than inner holiness.
◊ Oral traditions were interpretations of the law of Moses
memorized and handed down from generation to
generation. The Pharisees gave the same authority to oral
tradition that they gave the written Law, teaching and
obeying human traditions as if they were God’s law.
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Lesson 4: The Jewish Religious System

◊ The typical Pharisee was a layman from the Jewish middle

class who strictly followed the Law’s ceremonial
requirements. Pharisees were involved in all aspects of
Jewish religious life.
◊ The Sadducees were more political than religious. Although
of the priesthood, they cared only about wealth, position,
and security. They favored a stable political system even if
this meant compromising God’s law.
◊ The Essenes were determined to obey the law of Moses.
They were more legalistic and tended to withdraw from
society.
◊ Zealot passion was directed toward fanatical nationalism. They
opposed Rome’s rule and refused to pay taxes.
◊ In the Old Testament, scribes acted as secretaries or clerks.
By the time of Christ they acted as copyists, preservers, and
interpreters of the Law. Neither a religious sect nor a
political party, they were a professional group.
◊ The Sanhedrin was the Jewish governing council and local
court system developed during the intertestamental period. It
handled religious and civil matters of the Jews. The first level
was made up of smaller councils attached to synagogues in
Palestine. The second level was the supreme court,
attached to the temple.
the objectives...
4.1 Identify facts about the synagogue, its origin, and its
relationship to the temple.
4.2 Choose statements that explain who the Pharisees were
and when they came into being.
4.3 Define oral tradition and explain why it was a problem.
4.4 Identify the typical Pharisee and what he contributed
to Jewish life.
4.5 Outline at least five major differences between
the Pharisees and the Sadducees.
4.6 Compare the Essenes with the Pharisees.
4.7 Distinguish the Zealots from the other religious groups.
4.8 Identify who the scribes were, when they came into being,
and what their purpose was.
4.9 Describe the Sanhedrin, its purpose, and its two levels.
the outline...
1 The Synagogues
2 The Pharisees
a Who the Pharisees Were
b Oral Tradition
c The Typical Pharisee
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The Life of Christ in the Synoptic Gospels

3 The Sadducees
4 The Essenes
5 The Zealots
6 The Scribes
7 The Sanhedrin

Objective 4. Identify facts about the synagogue, its origin, and its relationship
to the temple.

1 The Synagogues
synagogue One major result of the period of exile was the institution of the synagogue.*
the house of worship and You may recall that when Babylon invaded Judah, the temple in Jerusalem was
communal center of a
Jewish congregation destroyed. Thus the temple, which had been the central place of Jewish worship
for centuries, was gone. There would not be another until the returned exiles
built one early in the Persian period. Meanwhile, where could God’s people
study the Scriptures and teach His law? It was a difficult problem because now
Jews had no place to meet—neither in the land of their captors nor in their
ravaged homeland. The answer was a synagogue or “meeting place,” where
people could meet together to pray and strengthen each other in their devotion
to the religion of their fathers.
It was determined, then, that wherever ten or more adult Jewish men lived,
a synagogue could be established. We might compare a synagogue to one of
our churches today. Here the Law was studied and taught. In fact, the
synagogue, more than any other institution, was responsible for the study of the
Law and its continued importance in the hearts of the Jews. Later, when the
second temple was built in Jerusalem, ceremonial sacrifices were again
offered. But
by the time of Christ the synagogue had become the most important means
of maintaining the Jewish religious system. Thus, apart from the religious
feasts that drew Jews to Jerusalem three times each year, the focus of day-
to- day religious activity shifted to the synagogue. The rabbis or teachers of
the
Law who served in them were more also visible than the priests who served at
the temple.
civil
of or relating to the general In short, the synagogue served as a substitute for the temple and became the
public, its needs or ways, or center of Jewish religious, civil,* and educational activity. Furthermore, with
civic affairs as
distinguished from special the rise of the synagogue, the Jewish religion freed itself from bondage to a
(as military or religious) special place; in effect, people accepted that God was available to them
affairs wherever they lived. Since Jesus found synagogues wherever He went in
Palestine and used them to communicate His message, we see that this
institution was a vital part of Jewish life at this time.
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Lesson 4: The Jewish Religious System

1 Circle the letter preceding each TRUE completion. The Jewish synagogue
a apparently arose because the temple was destroyed and most of the
Jewish people were exiled.
b arose because devout Jews needed to assemble to encourage each other
to remain devoted to the religion of their fathers.
c was an institution tailored to meet only the religious needs of the
Jewish people.
d was limited to cities that could afford the cost of building
and maintaining such a facility.
e could be established wherever ten adult Jewish men lived.
f became a substitute for the temple and the center for religious,
civic, and educational activity in Jewish communities.
2 In comparing the synagogue with the temple, we can say most accurately
that the
a) temple had no further spiritual significance for the Jew in Christ’s
day; all emphasis was on the synagogue.
b) synagogue had replaced the temple as the most important means of
maintaining the religious system.
c) synagogue assumed educational and social functions, but the temple
retained its place as the center of religious functions.
d) temple was viewed as a symbol of a past that was beyond recovery,
so the synagogue took over its ceremonial functions.

The Pharisees
The Pharisees were just one part of the Jewish religious system. There
were also Sadducees, scribes, Zealots, and the Sanhedrin. In addition to these,
there were the Essenes, who were not a part of the gospel record. Taken
together, these groups exercised an influence on society out of all proportion
to their numbers.
Since the Pharisees were the most important and influential religious party
Christ encountered, we look first at them. Who were they? Where did they live?
When did they begin? What was their purpose? Answering these questions will
help us in our study of the life of Christ.

Objective 4. Choose statements that explain who the Pharisees were and
when they came into being.

2 Who the Pharisees Were

The word Pharisees means “separated ones.” You will see why this is a
suitable meaning as we study the Gospels. Since the Pharisees had such a strong
zeal for the Law, their greatest concern was that every part of the law of Moses,
as well as the Prophets and the Writings, be obeyed. This zeal for strictly
keeping the Law emerged originally because of the captivity in Babylon. The
Jews had learned their lesson. Henceforth, they purposed to obey every precept
of the Law to the very letter.
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However, Hellenism began to spread rapidly across the empire and

superimpose
to place or lay over or superimpose* its cultural values on subject peoples. As it did, many concerned
above something Jews in Palestine feared their fellow Jews would once again forget God’s Law,
intrusion so they joined together to resist this intrusion.* They also determined to do
the illegal act of entering, everything possible to ensure the Jewish people would not defile themselves
seizing, or taking
possession of another’s
with foreign cultures and religion, which was paganism.* You may recall that to
property the Jewish people the purity of their religion was everything. Thus they would
paganism tolerate nothing that might come between them and God’s Law.
beliefs or practices of Since we understand the importance of the Law, it is easy for us to see why
those who have little or
no religion and who a group like the Pharisees arose and how this would be a good thing. Sadly,
delight in sensual though, the Pharisees changed. They became so concerned with obeying every
pleasures and material
goods
detail of the Law that they forgot God’s original intention for it.
Unfortunately, they became proud as they placed too much emphasis on
outward show and ceremony. In essence, they lost sight of the importance of
the inner person;
it became secondary. The Pharisees’ great effort to maintain this outward
holiness became a major emphasis in their obedience to the Law. What is
worse, perhaps, is that they condemned others who did not follow their
example.
Instead of being separated from sin, they became separated from people.
When did the Pharisees begin? Although the Old Testament does not
mention the Pharisees, the Gospels name them many times. The reason for
this is simple: The Pharisees actually began during the intertestamental period.
While it is not clear to us just when they began, the first written record of
them is dated between 134 and 104 BC. Let us consider now the events that
led to their rise and development.
In the late fourth century BC, as Hellenism began to creep into Palestine,
a number of Jews responded to its influence. Quite naturally, the righteous,
orthodox Jews were horrified. They felt they could not allow pagan
Hellenism to invade their culture and destroy their spiritual heritage. A group
of them
known as the Hasidim or “pious ones” was formed to fight against the intrusion
of Hellenism. Their goal was to ensure that the purity of the law of God
was maintained. Although we cannot know for certain, it is possible that the
Pharisees as we know them in the New Testament came from this group.
The members of the Hasidim in the beginning were no doubt people with
good intentions. If they could band together and rigidly uphold the Law,
perhaps they could reclaim their fellow Jews from their pagan Hellenistic ways.
In any case, their initial purpose was clear, and their motives were pure.
If indeed we may identify the Hasidim as the forerunners of the Pharisees,
the process by which they became the Pharisees of Christ’s day is not
important. What is important is that over the years they changed, but not in a
good way.
Besides the change in attitude, another development occurred that was to
have a great effect on the Pharisees’ relation to their fellow Jews. This was
the emphasis on oral tradition.
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3 Circle the letter preceding each TRUE statement.

a Pharisees were Jews who zealously followed the Law.
b Pharisees were concerned with the law of Moses, not the Prophets
or Writings.
c Pharisees arose in response to the spread of Hellenism and its
paganizing influence.
d Pharisees stressed the externals of religion rather than inner holiness.
e Pharisees are first mentioned during the Jewish exile when the
faithful had no place to worship.
f Since the Old Testament does not mention the Pharisees and the New
Testament does, we gather that they arose in the intertestamental
period.
4 Restate briefly what we have said about the origin of the Pharisees.
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Objective 4. Define oral tradition and explain why it was a problem.

3 Oral Tradition
The Pharisee felt that God’s law had many details that could be interpreted
only by one who was qualified and worthy. Since times as well as human
needs change, the Law must be interpreted to meet these changing conditions.
Thus over the years a whole body of oral tradition developed.
What do we mean by oral tradition in this context? Oral tradition refers to
a practice, truth, or law that is passed verbally from one generation to another.
By the time of Christ, the Pharisees felt that oral tradition, which amounted to
their interpretation of the Law, was as important as the written Law. In fact, they
believed one must have a thorough knowledge of oral tradition if one were to
interpret the written Law properly.
Christ referred to the problem that oral tradition had become when He told
doctrine the Pharisees that instead of teaching true doctrine* they were teaching the
a principle or position; commandments (traditions) of humankind (Matthew 15:9). You should notice
the body of principles in
a branch of knowledge or
that Christ condemned the Pharisees more strongly than any other group to
system of belief whom He spoke.
5 We may define oral tradition briefly as
................................................................................................................................
................................................................................................................................
6 Read Matthew 15:1–9 and explain why oral tradition is a problem.
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Objective 4. Identify the typical Pharisee and what he contributed to

Jewish life.

4 The Typical Pharisee

What type of person became a Pharisee? Although a few Pharisees may
have been priests, as a general rule they were not. Are you surprised? You may
have thought Pharisees and priests were one and the same, but this was not so.
Most Pharisees were laypeople. They came from the Jewish middle class and
were usually businessmen or tradesmen. A man was not a Pharisee because his
father was one. If he wanted to join the party, he must first be judged worthy
because he adhered closely to the Law and the traditions. Then he had to
undergo a period of trial in which Pharisees of his area carefully observed his
manner
of life. Their aim was to ensure that he measured up to the strict ceremonial
requirements of the Law.
The Pharisees always sought converts. Since their party was highly
respected, one was considered privileged if the Pharisees recruited him for
membership. Because the Pharisees came from a middle class Jewish
background, theirs was the most popular group with the average Jew. This
arrogant continued to be true even though the typical Pharisee developed an arrogant*
excessively proud and
contemptuous of others and aloof attitude toward non-Pharisees. While the Pharisee’s attitude did
not incline one toward him, we must remember that his virtuous lifestyle
became the mainstay of Judaism.
Since Pharisees were not priests, they did not use the temple as their place
of religious duty. Instead, they spent most of their time in the synagogue.
Because synagogues were scattered throughout Palestine in Christ’s day,
Jesus encountered many Pharisees in His travels. In fact, Pharisees lived
throughout Palestine and were involved in all aspects of Jewish religious life.
This, then, was the Pharisee. We will have a chance to speak more of him
in later lessons, but for now we will look at other religious groups in New
Testament Palestine.
7 Circle the letter preceding each TRUE statement.
a The typical Pharisee was a layperson from the Jewish middle class.
b Most Jewish people resented the Pharisees strongly because of their
arrogance and aloofness.
c Pharisees in general were drawn from the upper, professional class
of Jewish society.
d One became a Pharisee after he proved by his lifestyle that he was
worthy, having measured up to the strict ceremonial requirements of
the Law and tradition.
e The Pharisees, whose lives revolved around the synagogue, were
involved in all aspects of Jewish religious life.
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Lesson 4: The Jewish Religious System

Objective 4. Outline at least five major differences between the Pharisees and
the Sadducees.

5 The Sadducees
Another religious party you will encounter in the Gospels is the Sadducees.
Although Sadducees made up the priestly group, it appears they were more
political than religious.
The Sadducees, like the Pharisees, had their origin in the intertestamental
period, though we have no written record of it. Nor do we have any real clue
about the meaning of their name. In fact, the New Testament gives us most
of what we know of them. Beyond this, we rely on the writings of the Jewish
historian Flavius Josephus, who wrote during the latter part of the first century
AD.
The Sadducees came from the wealthy, aristocratic class of Jews. In
most cases this was also the priestly class. The high priest and chief priests
were almost always Sadducees. They felt that Hellenistic culture and
Roman
authority were necessary for the good of the people. The fact that they accepted
this outside influence indicates they valued politics more than religion.
Since the Sadducees were of the priestly class, their activities were centered
mainly around the temple in Jerusalem; thus one did not see them in the
synagogues. The Sadducees accepted only the written books of the Law and
rejected the books of the Prophets and the Writings. They also rejected the oral
tradition of the Pharisees, as well as teachings on angels and the doctrine of
bodily resurrection.
The Sadducees and the Pharisees constituted the two largest religious
parties in Christ’s day. Of the two groups, the Sadducees were the smaller
but by far the wealthier. Moreover, the Sadducees took their members from
the powerful, aristocratic, and high priestly families of Israel, and they were,
to all intents and purposes, a closed society. In contrast with the Pharisees,
they did not recruit members for their party. Rather, membership in this
group was usually hereditary.
Since the Sadducees accepted the intrusion of Hellenism into the Jewish
community, they were not concerned about maintaining the purity of Jewish
Law and tradition. You may think this is strange since the Sadducees were the
priestly body, but this indeed was the case. Concern for wealth and position was
more important to the Sadducees. Roman peace and stability guaranteed their
status quo privileged lifestyle, so they tended to guard the status quo.* Obviously, they
the existing state of affairs
wanted neither a change of government nor anyone who might upset what they
felt was a good arrangement.
While the Pharisees were connected with the synagogues, the Sadducees
stayed in Jerusalem and directed activities associated with the temple. As
for the oral traditions the Pharisees stressed, Sadducees showed little
interest
in outward ceremony. In short, there was little upon which Pharisees
and Sadducees agreed.
You will probably notice in the Gospels that Christ does not refer to the
Sadducees as much as to the Pharisees. However, you should not take this
to
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The Life of Christ in the Synoptic Gospels

mean the Sadducees were not important. As we shall see, in the end it was the
Sadducees who became the greatest enemies of Christ.
We should make one final comparison between these two groups. Even
though the Pharisees developed an aloof, arrogant attitude toward their fellow
Jews, they were still the more popular of the two groups. Ordinary Jews
felt they had more in common with the Pharisees than with the Sadducees.
Furthermore, the Pharisees cared about what was closest to all Jews: their
religious heritage. Nothing, absolutely nothing, could come between the
Pharisees and their obedience to the Law. This was true even though they did
not interpret God’s real intentions for it. The Sadducees cared only about their
wealth, position, and security. They favored a stable political system even if
this meant compromising the law of God.
With the destruction of Jerusalem in AD 70, the Sadducees died out.
However, the Pharisees were the foundation of Judaism in later centuries.
8 Compare the Sadducees with the Pharisees on the following points.
Use your notebook if necessary.
Sadducees Pharisees
a Main concerns
b Social class
c Religious class
d View of Hellenism
e Center of activity
f View of the Law /
tradition
g Recruits / converts
h Popularity

9 Explain briefly why the Pharisees were more popular than the Sadducees.
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Objective 4. Compare the Essenes with the Pharisees.

6 The Essenes
While the Pharisees majored on externals and the Sadducees on power and
greed, a third “shadow party” offered relief from the corrupting influences of
society. Although Scripture does not mention the Essenes, the Dead Sea
Scrolls reveal that members of an ascetic brotherhood lived at Qumran, some
eight miles from Jericho between 165 BC and AD 68. The historians Philo,
Pliny, and Josephus also speak of this group. The evidence suggests that
members of the Qumran community and Essenes had almost identical values
and may even
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Lesson 4: The Jewish Religious System

have been part of the same larger fellowship. Let us consider briefly what the
Essenes believed and compare them with the Pharisees.
The Essenes appear to have forsaken society, choosing rather to live in
the wilderness where they could prepare for the coming of the Messiah.
They viewed themselves as the people of God and all others, including the
Jewish religious leaders, as His foes. Moreover, the Essenes believed they
were the “sons of light,” and they looked forward with great expectancy to
the coming
of the Messiah. At this point, they believed God would give them victory over
the “sons of darkness” as He broke in on the evil world system and restored His
righteous rule.
They lived a very simple life, providing their own food and necessities in
the remote wilderness. They studied the Scriptures diligently, abstained from
marriage, lived in charity toward one another, shared all their property,
provided for members too old or sick to work, and refrained from business or
military activity. Josephus shows that the Essenes lived throughout Palestine,
and only the fully initiated members lived in separate communities. While all
Essenes subscribed to a strict code of discipline, those who withdrew from
society had to prove their worthiness as full members of the community by
maintaining a rigid and ascetic life for several years.
Like the Pharisees, the Essenes may have evolved from the Hasidim,
but they were far more legalistic in obeying the law of Moses than even
the
Pharisees were. While we do not know the impact of this group on society in
general, their austere life, like that of John the Baptist, stood in stark contrast
to the aloof Pharisee and the mercenary Sadducee. It may well be that they
practiced the values many Jews longed for but felt they could not attain.
Above all, they maintained hope in the coming Messiah.
10 Circle the letter preceding each TRUE statement.
a Our knowledge of the Essenes is based on the Dead Sea Scrolls and the
historical records.
b Essenes reacted to the social and economic evils of the times by
initiating a vigorous program of reform.
c According to the Essenes, God would resolve the problems they faced
by breaking in on the evil world system, granting them victory over the
wicked, and setting up His righteous kingdom.
d Most Essenes lived in separate communities in remote desert areas.
e Essenes not only held high ethical standards but also demonstrated
their values in practical ways toward members of their communities.
11 Compare the Essenes with the Pharisees.
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The Life of Christ in the Synoptic Gospels

Objective 4. Distinguish the Zealots from the other religious groups.

7 The Zealots
The last religious group we will discuss is the Zealots. While Pharisees
and Sadducees tried to adjust to Roman rule and Essenes dreamed of God’s
intervention to deliver them, Zealots searched for salvation more actively.
They showed an even greater zeal in following the Law than the Pharisees, but
their zeal unfortunately was directed toward fanatical nationalism.
The Zealots are first mentioned in the early years of Roman rule in Palestine.
They strongly opposed the rule of Rome and refused to pay taxes to a pagan
emperor. Since God was Israel’s true King, they felt the Jewish nation should
resist any attempt by other nations to govern them.
Resistance as it relates to the Zealots is a key word, for their main objective
was the complete overthrow of the Roman government. This feeling was so
strong that the Zealots were willing to resort to any means, however violent, to
achieve this aim. Since they viewed themselves as agents of God’s judgment
and redemption, the Zealots were totally unrestrained in punishing what they
collaboration believed were acts of idolatry, apostasy, and collaboration* with the enemy.
the act of cooperating
with or willingly assisting Like Phinehas, who was zealous in defending God’s honor (Numbers 25:7–13),
an enemy of one’s they felt justified in taking vengeance on those who wronged them. While
country and especially an
occupying force
Rome tried repeatedly to suppress their violent actions, the Zealots simply
became more fanatical and eventually launched a full-scale rebellion against
Rome.
Fueled by Jewish nationalist fervor, the rebellion led to the eventual destruction
of Jerusalem and the end of the Jewish nation in the Roman-Jewish war
between AD 66 and 70. This destruction, in large measure, was brought about
by the Zealots.
The Zealots also originated during the intertestamental period. The only
reference to them in the biblical record is in relation to one of Christ’s disciples.
Luke’s reference to “Simon who was called the Zealot” suggests that at some
time Simon may have been a member of this religious party (Luke 6:15). In any
case, we are indebted to historians for what we know about the Zealots.
12 The Zealots differed from the other Jewish groups in their
a) concern for prosperity.
b) fanatical nationalism.
c) devotion to God’s Law.
d) extreme lifestyle.
13 What impact did the Zealots have on Jewish life?
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Lesson 4: The Jewish Religious System

Objective 4. Identify who the scribes were, when they came into being, and
what their purpose was.

8 The Scribes
We now look to another important group: the scribes. Unlike the Pharisees
and Sadducees, scribes are mentioned a number of times in the Old Testament.
Probably the most well-known scribe was Ezra. However, you may notice
that from the period of King David until the time of Christ, the duties of the
scribes seem to have changed. Earlier in the Old Testament, the scribes
acted
more as secretaries or clerks. They were usually involved in recording business
transactions, keeping records, and acting as readers for important documents.
Yet, by the time of Christ, a scribe was more properly called a “lawyer” or
“teacher of the Law.” In this later role scribes had three main duties: they acted
as copyists, preservers, and interpreters of the Law. The scribes were neither a
religious sect nor a political party; instead, they were a professional group.
Since the scribes were professional students and interpreters of the Law,
they were respected members of the Jewish community, and their word on
matters of the Law was final. It is easy for us to understand the respect the
Jewish people gave to the scribes because we know how important the Law was
to them. The greater the esteem that the people had for the Law, the greater the
esteem they had for the experts in the Law.
In Ezra’s day a scribe frequently was also a priest. This was true of Ezra
himself. However, by the time of Christ, it appears the scribes were a separate
group. While it was still possible for a scribe to be a priest, generally he was
not. The scribes usually aligned themselves with the Pharisees because both
placed great emphasis on the written Law and oral tradition. Still, it would be
wrong to assume that the Sadducees did not also use scribes. They too would
need the advice of experts for their own interpretation of the Law.
The scribes (or teachers), then, were important members of the Jewish
religious system because they lived in a society that was totally consumed by
religious conviction and practice. Since the scribes were the leading authority in
this system, their position of prominence was assured.
14 Circle the letter preceding each TRUE statement.
a The scribes were one of the Jewish religious groups.
b Scribes were a part of Old Testament as well as New Testament times.
c At first scribes were recorders of transactions; later this
purpose changed, and they became interpreters of the Law.
d Scribes had little in common with Pharisees.
e Scribes were highly respected in the Jewish religious system.
15 Name three main duties of the scribe in the time of Christ.
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The Life of Christ in the Synoptic Gospels

Objective 4. Describe the Sanhedrin, its purpose, and its two levels.

9 The Sanhedrin
Now that we have the background knowledge of various religious groups
in Palestine during the time of Christ, let us look at the institution through
which the Jews governed themselves: the Sanhedrin. Except in some recent
translations, you will not see the word Sanhedrin in the New Testament. In
most cases the Gospel writers use the word council or court. The term
Sanhedrin
is one you will see more often in literature that is written on or
concerning the Gospels. Just remember that the two terms council and
Sanhedrin are interchangeable. Our sources of information concerning the
Sanhedrin, including its identity, purpose, and structure, are the New
Testament and different Jewish writings of that period.
What was the Sanhedrin? What was its purpose? The Sanhedrin was both the
highest governing council and the local judicial council of the Jewish people.
We do not exactly know when the Sanhedrin began, but some have
suggested that the concept began as early as the days of Moses. You may
remember that while Moses was in the wilderness with the children of Israel,
God led him to choose seventy elders from among the people (Numbers
11:16–24). The purpose of these seventy men was to help Moses in the day-
to-day process of
ruling the people. They handled many of the minor decisions that Moses did not
have time for.
We cannot be sure if this was indeed the model on which the
Sanhedrin was based, but this is of minor importance. We do know the
Sanhedrin that functioned during the days of Christ developed its final
form in the intertestamental period.
You may have noticed many significant things that relate to the time of
Christ came into being during the intertestamental period. This was indeed a
busy and formative period for the Jewish people and the world in which they
lived. We encourage you to search through other literature to increase your
knowledge of this period of time.
It appears the Sanhedrin operated at two levels. The first level included the
smaller councils composed of either seven members in smaller towns or twenty-
three members in larger towns or cities. These smaller, local councils were
attached to synagogues throughout Palestine and exercised wide powers in civil
and religious matters. You should remember that the Jew saw little difference
between the two.
The second level was the great Sanhedrin or supreme court itself that
was located in Jerusalem. Its activities centered around the temple. The
great
Sanhedrin was a group of seventy-one men who came mostly from influential
families and represented three groups: the Sadducees, Pharisees, and scribes.
The Sanhedrin also included a representation of elders. These men usually came
out of the wealthy, noble class from which the Sadducees were drawn. The high
priest, a Sadducee, presided as the leader or president of the council.
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Lesson 4: The Jewish Religious System

While it is true that this council’s authority was limited to Judea, its
influence was felt throughout Palestine and the surrounding countries. It was
the most powerful body of Jews in Palestine, and it is the one we usually think
of when we hear the term Sanhedrin. This was also the Sanhedrin before
whom Christ was brought, and it was the one that condemned Him to death.
Although we speak of the sentence of death here, we realize that the
Sanhedrin, under Roman rule, was not empowered to carry out the death
sentence. Because the Roman government allowed the Jews much latitude
in running their own affairs, the Sanhedrin had great power over the Jewish
people. Yet where cases involved the death penalty, Rome reserved the right
to make this decision. While the Sanhedrin could recommend the death
penalty, it had to be approved by the Roman governor of the area.
We will return to the Sanhedrin later in the course. For now, however, you
know what it was, what its purpose was, and a bit about how it was structured.
As we move on, simply remember that in the New Testament the term
Sanhedrin usually refers to the “council” or “court.”
16 Circle the letter preceding each TRUE statement.
a The great Sanhedrin was composed of men from influential
families who were Pharisees, Sadducees, scribes, and elders.
b The term Sanhedrin refers to a “council” or “court.”
c We do not know just when the Sanhedrin began, but we do know
it developed into its final form in the intertestamental period.
d The size of the first-level Sanhedrin was determined on the basis of
the town’s population.
e While the great Sanhedrin could not legally exercise authority beyond
Judea, its influence was great throughout Palestine.
17 Answer each of these questions briefly in your notebook.
a What was the Sanhedrin?
b What was its purpose?
c Describe the first level of the Sanhedrin.
d Describe the great Sanhedrin.
In conclusion, let us summarize briefly what we have learned. Obviously,
religion was the center of Jewish life. In an earlier period of Israel’s histor,y
the priests were the most influential men. However, by the time of Christ, the
Pharisees, who were primarily laymen, were more influential with the
common people than even the priestly Sadducees. To the Pharisee the Law and
national identity were everything. Wealth and position were the primary
concerns of the Sadducees, and for this reason they lost touch with the
common person. The priests in many respects had turned away from the
purposes for which God had raised them up.
This then was the world into which Christ entered. The Pharisees and
scribes had become so concerned with excessive details of ceremonial law and
oral tradition that even they were losing touch with the common person. When
we look at the leadership of the nation of Israel, we are disappointed. Christ was
also disappointed, for those who should have been seeking God’s purposes
were seeking their own. As a result, they were blind to God’s plan and program.
Again and again in our study we will see Christ confronting this problem.
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The Life of Christ in the Synoptic Gospels

Self-Test 4
Essay: In two or three paragraphs, explain how the Pharisees became separated
from people instead of separated from sin.
Multiple choice: Select the best answer.
1 As we compare the synagogue with the temple, we see that the
a) synagogue was the less important of the two in maintaining the Jewish
religious system.
b) temple became a substitute for the synagogue and the center for
religious, civic, and educational activities.
c) synagogue was tied to ceremonial functions, whereas the temple
focused on the reading and study of the Law.
d) temple was tied to ceremonial functions, and the synagogue focused on
the reading and study of the Law.
2 It is true that the Pharisees
a) accepted the entire Old Testament—the books of Moses, the
Prophets, and the Writings—as authoritative for their lives.
b) accepted only the books of Moses as authoritative for their lives, and
they did not believe in the resurrection of the dead.
c) advocated military action to win Jewish independence from Rome.
d) advocated compromise with Hellenism and Roman authorities
to achieve political goals.
3 It appears that the Pharisees came from
a) the Maccabbees, who were committed to military action against
foreign rule.
b) the Hasidim, who purposed to maintain the purity of the Jewish religion
and culture against Hellenism.
c) Ezra, who founded a conservative group to maintain God’s Law.
d) a little-known “Teacher of Righteousness.”
4 Oral tradition, which concerns scholars’ interpretation of the Law, was
a problem because
a) the Pharisees gave it the same authority that they gave to God’s Law.
b) it was more popular with the Jewish people.
c) it tended to contradict the teachings of the Law.
d) the Pharisees had not bothered to record and organize it.
5 The typical Pharisee of Christ’s day may be described as
a) one who stressed inner holiness and purity of thought.
b) one who did not live by the strict ceremonial requirements of the Law.
c) a priest from the Jewish upper class whose life was centered in
the temple.
d) a layperson from the Jewish middle class whose life was centered in
the synagogue.
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Lesson 4: The Jewish Religious System

6 It is true that the Sadducees

a) accepted all of the Old Testament as authoritative for their lives
and believed in resurrection.
b) fought against Hellenism and Roman rule.
c) came from the middle class of Jews, and their activity centered in
the synagogue.
d) came from the aristocratic class of Jews, many were priests, and
their activity centered around the temple.
7 If we compare the Essenes to the Pharisees, we find that the Essenes were
a) less committed to obeying the Law.
b) fully engaged with society.
c) more legalistic than the Pharisees.
d) committed to military action against Rome to win
political independence.
8 Zealots differed from other Jewish religious groups in their
a) total commitment to any means necessary to reach their goals.
b) being drawn from the lower social classes.
c) conviction that they alone lived according to the full ceremonial
requirements of the Law.
d) beginning as a paramilitary group that later added religious purposes.
9 Which statement correctly describes the scribes?
a) They usually aligned themselves with the Zealots because of their
mutual nationalism.
b) In the Old Testament, they acted as interpreters of the Law.
c) By the time of Christ, they worked as copyists, preservers, and
interpreters of the Law.
d) They were employees of the Romans and recorded legal transactions on
their behalf.
10 Based on our study, the term Sanhedrin refers to
a) a body of seventy Jewish scholars assigned the task in
Alexandria, Egypt, of translating the Old Testament into the
Greek language.
b) the Jewish governing council in Jerusalem and the local judicial system
that handled most religious and civil affairs.
c) a body of seventy elders elected by the Jewish people and ratified by
the Roman Senate as the Jewish government.
d) a body of men from antagonistic religious groups meeting as a supreme
court that never reached agreement.

Unit Progress Evaluation 1

Now that you have finished Unit 1, review the lessons in preparation for Unit
Progress Evaluation 1. You will find it in the Essential Course Materials.
Answer all of the questions without referring to your course materials, Bible,
or notes. When you have completed the UPE, check your answers with the
answer key provided in the Essential Course Materials, and review any items
you may have answered incorrectly. Then you may proceed with your study
of Unit 2. (Although UPE scores do not count as part of your final course
grade, they indicate how well you learned the material and how well you
may perform on the final examination.)
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The Life of Christ in the Synoptic Gospels

Answers to Study Questions

9 Sadducees were men of a closed upper class of wealth and security.
Pharisees were middle class working men who purposed to maintain their
spiritual heritage by obeying God’s Law.
1 Completions a, b, e, and f are true.
10 Statements a, c, and e are true.
2 b) synagogue had replaced the temple as the most important means of
maintaining the religious system.
11 Like the Pharisees, the Essenes probably evolved from the Hasidim and
were determined to obey the law of Moses. They were more legalistic,
however, and tended to withdraw from society.
3 Statements a, c, d, and f are true.
12 b) fanatical nationalism.
4 They may have come from the Hasidim or “pious ones” who sought to
maintain the purity of Jewish religion and culture against pagan Hellenism.
13 Their uprisings against the Romans led to the destruction of Jerusalem and
the Jewish nations in AD 70.
5 interpretations of the law of Moses that have been memorized and handed
down from generation to generation.
14 Statements b, c, and e are true.
6 Pharisees gave the same authority to oral tradition that they gave the
written Law, and they taught and obeyed human traditions as if they
were God’s Law.
15 He was a copier, preserver, and interpreter of the Law.
7 Statements a, d, and e are true.
16 All of the statements are true.
8
Sadducees Pharisees
a Political concerns Religious concerns
b Wealthy, aristocratic class Middle class
c Priestly class Laymen
d Supported Hellenism Rejected Hellenism
e Centered in the temple Centered in the synagogues
f Accepted only written law Accepted oral tradition, written
Law, Prophets, and Writings
g Did not seek converts Sought converts
h Unpopular with most Jews Popular with many Jews
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Lesson 4: The Jewish Religious System

17 a It was the Jewish governing council and local court system that may have
been patterned after Moses’ seventy helpers in Numbers 11:16–24. It
developed during the intertestamental period.
b It handled a wide range of religious and civil matters of the Jews.
Local government was chiefly a religious concern.
c Smaller councils of either seven or twenty-three members, depending on
the size of the city, were attached to all synagogues in Palestine.
d It was the supreme court, which had seventy-one members and was
attached to the temple in Jerusalem. Its members included Sadducees,
Pharisees, scribes, and elders, and its leader was the high priest. It
functioned with Rome’s approval.
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The Life of Christ in the Synoptic Gospels
 THE MAN
2
Lessons... 5 The Early Narratives and Preparation
for Ministry
6 The Early Judean and Galilean Ministry
7 The Later Judean / Perean Ministry and the
Passion Week
8 The Arrest, Trial, Crucifixion, and Resurrection

Procedures... 1 Read the lesson introduction and study the highlights to know what
to expect.
2 Reflect on the objectives for key concepts and action needed.
3 Study the content, identifying key points by underlining or
highlighting, and answer the study questions.
4 Answer the self-test questions to help you synthesize the lesson.
5 Review the lessons in this unit in preparation for the unit
progress evaluation.
 5 The Early Narratives and
Preparation for Ministry

In Unit 1 we covered enough background material to prepare for a

meaningful study of the Synoptic Gospels. Our purpose was to lay a foundation
to help you better understand the social, political, cultural, and religious
conditions that existed in the world into which Christ came. Now in Unit 2, we
will focus on the the life of Christ from His birth to the week of His
crucifixion. We will begin by studying His early years and the events that led
to His preparation for public ministry.
As we address this material, keep in mind that this is not an exhaustive
study. Our intent here is for you to become familiar with the major events in
the life of Christ in the Synoptic Gospels, so we have tried to arrange them
in chronological order. Although you will not deal directly with the
scriptural text, you will see several passages that raise questions. We have
tried to deal with them fairly, giving interpretations that are commonly
accepted by Bible scholars. We believe you will profit by thinking through
each issue carefully. The map and chart exercises should also help by
making the content more graphic and by helping you visualize what
happened and why. There was a method to the ministry of Christ, and we
want you to understand it.
Since it is difficult to harmonize the order of events in this unit, we will
accept the Gospel of Mark as our standard. Then we will weave the strands
from the Gospels of Matthew and Luke together with it to form, as much as
possible, one continuous thread of narrative. As you study, may you begin to
realize the great love and compassion that moved Christ toward people. May it
move you in the same way.
the highlights... ◊ Background information surrounding John the Baptist’s birth
comes only from Luke. Luke’s record of the annunciations of
both John and Jesus tells us about the relationship of Mary
and Elizabeth, the location of their homes, and John’s age
in relation to that of Jesus.
◊ While both Matthew and Luke describe the announcement
of Christ’s birth, Luke gives greater detail.
◊ Matthew and Luke provide genealogies. Matthew may give the
royal rather than the physical lineage for Joseph. Luke may
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Lesson 5: The Early Narratives and Preparation for Ministry

give Mary’s lineage. The genealogies help establish Christ’s

legal claim as the descendant of the house of David.
◊ Luke’s narrative of the birth of Christ provides details
not included in Matthew’s account.
◊ Luke notes that the child was circumcised on the eighth
day after birth and given a name according to Jewish
custom.
◊ Because of the Magi’s visit, King Herod tried to kill Jesus. God
warned Joseph, so Joseph took his family and fled to Egypt.
◊ In the twelfth year in a Jewish boy’s life, he prepared to
become a full member of the religious community. Jesus’
questions and answers in the temple lead us to believe He
was more than a man. He was aware of His special
relationship with God.
◊ John preached a baptism of repentance for the forgiveness of
sins, announced Christ’s coming, and baptized Jesus. He
lived in the desert until God called him to preach. His dress
and manner of life resembled those of the prophet Elijah.
◊ Jesus’ baptism was a means of His identifying
with sinful people.
◊ Jesus had to face and resist all temptation. He demonstrated
that His victory over the devil came by using the Word of
God.
the objectives...
5.1 Identify details surrounding the annunciation and birth
of John the Baptist.
5.2 Relate specific details surrounding the annunciation
of Christ to the appropriate Gospel.
5.3 Compare and contrast the genealogies of
Matthew and Luke.
5.4 Identify facts that Luke records surrounding the
birth of Christ.
5.5 State the details of Christ’s circumcision and presentation.
5.6 State the relation between the visit of the Magi and the
flight into Egypt.
5.7 Choose statements that explain correctly the significance
of Jesus’ visit to the temple at the age of twelve.
5.8 List the three main contributions of John the Baptist
and identify facts about his life and early ministry.
5.9 Explain why Christ felt the need to be baptized.
5.10 Recognize statements that tell correctly why the temptation
was a necessary part of Christ’s ministry.
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The Life of Christ in the Synoptic Gospels

the outline... 1 The Birth Narratives of John and Christ

a The Annunciation and Birth of John the Baptist
b The Annunciation and Birth of Christ
2 The Events after Christ’s Birth
a Circumcision and Presentation
b The Visit of the Magi and the Flight Into Egypt
c The Visit to the Temple
3 The Baptism and Temptation of Christ
a The Ministry of John the Baptist
b The Baptism of Christ
c The Temptation of Christ

Objective 5. Identify details surrounding the annunciation and birth of John

the Baptist.

1 The Birth Narratives of John and Christ

Of the three Synoptic Gospels, only Matthew and Luke tell us about the
birth and boyhood of Christ. By contrast, Mark begins his narrative with the
baptism and temptation of Christ. While both Matthew and Luke begin their
accounts with the earliest years of Christ’s life, Luke gives us a greater amount
of information regarding those years than Matthew gives. Yet each
complements the other, and together they give us a good picture of Christ’s first
years.

The Annunciation and Birth of John the Baptist

Luke 1:5–25, 57–80
Have you noticed that Luke is the only Gospel that gives us details about the
birth of John the Baptist? Many people assume that all the Gospels record them,
but this is not true. For example, Luke alone gives the names of John’s mother
and father.
Luke first mentions Zechariah and Elizabeth, John’s parents, in the
beginning of his narrative (1:5). He observes that they “both were advanced in
years” (1:7). Although they were upright before God, they were too old to have
children. This apparently weighed heavily on the heart of Elizabeth, for in the
Jewish world it was a disgrace for a woman to be childless.
On this occasion Zechariah is in Jerusalem at the temple performing his
duties as a priest. You may recall that during his reign, King David separated
the priestly family of Aaron into twenty-four divisions (1 Chronicles 24:3).
Each division received its name from the family head at the time of the
separation; these original names then remained the same from generation to
generation.
lot Luke indicates that Zechariah was of the division of Abijah (Luke 1:5).
object(s) used as counters
when deciding something Each priestly division served in order in some priestly function at the temple
by chance in Jerusalem. When it was time for a division to serve, the priests within that
division were selected by lot* to carry out specific duties. It was a great honor
to be chosen for the duty of serving in the temple. As a matter of fact, a priest
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Lesson 5: The Early Narratives and Preparation for Ministry

might have this honor only once in his lifetime, and some were never chosen.
Now Zechariah proceeds into the temple to offer incense before the Lord.
As Zechariah ministers before the Lord in the temple, the angel Gabriel
suddenly appears by the altar of incense (1:11). He first reassures the startled
priest and then tells him that his prayer has been heard (1:13). As a result, he
and his wife Elizabeth will have a son. The angel also says Zechariah is to
name his son John. He continues in verses 13–17, giving details about the
son’s manner of life and the parents’ responsibility in raising him. Then the
angel sums up John’s threefold purpose: He will
1. be a joy and delight to his parents.
2. turn many of the people of Israel back to the Lord.
3. prepare the people for the coming of Christ.
From Luke’s narrative we learn that Gabriel’s sudden and unexpected
appearance, as well as the incredible announcement, left Zechariah in a state of
shock. He responded by questioning, “How shall I know this? For I am an old
man, and my wife is advanced in years” (1:18). His unbelief prompted the angel
to rebuke him and tell him that he would be unable to speak until the Lord’s
promise was fulfilled. Thus Zechariah was speechless until the circumcision of
John, eight days after his birth (1:18–20, 59–64).
Finally, before he shifts the focus of the narrative from John to Jesus, Luke
gives several additional details about time and location. For example, he makes
it clear that in the sixth month of Elizabeth’s pregnancy, the angel Gabriel
was sent to Mary, who was to be the mother of Jesus (1:26–27). While we do
not know if the Holy Spirit came on Mary at this exact time, we do know this
was the occasion on which the angel announced Christ’s coming. It is likely,
then, that Christ and John were not more than about six months apart in age.
Furthermore, Luke says the home of Zechariah and Elizabeth, and consequently
the boyhood home of John, was a town in the hill country of Judea (1:39). From
this we see that John was a Judean and Christ was a Galilean.
1 Based on 1 Chronicles 23–24, circle the letter preceding each
TRUE statement.
a Many priests and Levites were available for service in the temple and
the buildings associated with it.
b Some of these priests were designated for service in the temple, some
for administration and judicial work, others for keeping the gates, and
still others for musical ministry.
c Serving included everything from maintaining the temple premises and
baking bread to praising God.
d Since there were so many priests and Levites, no provision was
made for them to serve regularly.
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The Life of Christ in the Synoptic Gospels

2 Circle the letter preceding each TRUE statement.

a All three Synoptic writers give details of Jesus’ birth and boyhood,
but only Luke and Matthew tell about John’s birth.
b We get background information about the birth of John the
Baptist, including the names of his parents, only from Luke.
c Even though he was along in years, Zechariah was still concerned about
the disgrace of being childless.
d Zechariah took his concern about his childless home to the Lord and
apparently asked for a child.
e The angel’s announcement indicated that John was to be a great man
of God, a joy to his parents, a man full of the Holy Spirit, and an
effective prophetic messenger.
f Zechariah’s disbelief shows willful doubt.
g We are probably correct in seeing Zechariah’s response to the
angel’s unexpected visit as one of shock.
h Because he doubted the angel’s message, Zechariah was struck
dumb until the angel’s prediction came to pass.
i Luke’s detailed record of the annunciations of both John and Jesus
tells us about the relationship of Mary and Elizabeth, the location of
their homes, and John’s age in relation to that of Jesus.

The Annunciation and Birth of Christ

Matthew 1:18–25; Luke 1:26–56; 2:1–20; 3:23–38
annunciation As you come to the annunciation* and birth of Christ, you will see that
announcement Matthew and Luke begin at different points in the story. Matthew begins
abruptly with an account of Christ’s genealogy. Luke, however, skillfully
weaves the thread of the annunciation into the fabric of the gospel story he has
just begun with the annunciation of John. He does not include a genealogy until
he completes the narrative and prepares to write about Christ’s ministry. First
you will study the annunciation of Christ and then move on to His birth and
the genealogies.

Objective 5. Relate specific details surrounding the annunciation of Christ to

the appropriate Gospel.

2 The Annunciation of Christ

Matthew 1:18–25; Luke 1:26–38
Matthew and Luke are our sole sources of information on both the
announcement and actual birth of Christ. Each appears as a strategic observer,
recording the particular aspects of the story that stand out to him. For this
complementary reason their accounts are complementary,* and the details each provides blend
serving to fill out or
complete; mutually to give us a complete picture, as we shall see.
supplying each other’s lack Again and again as we proceed through this study, you will see how each
Gospel contributes its share to the development of the whole story. For years
many of us have quoted the story of Christ’s birth, but we have not known
which writer wrote each part. One of our goals in this course is to help you learn
the part each writer played. We want you to understand not only these
“narrative pieces” that make up the story but also the geographical and
chronological bits
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Lesson 5: The Early Narratives and Preparation for Ministry

that help you comprehend the message. Then when we have brought the various
parts into focus, we can piece them together and see the complete gospel story.
Luke notes that about six months after Gabriel appeared to Zechariah, he
appeared to Mary, who was living in Nazareth of Galilee. In his greeting, the
angel declared that she was highly favored and that the Lord was with her. He
then told her she would give birth to a son whom she was to name Jesus. Jesus,
he said, would be great, and He would be called the Son of the Most High.
Furthermore, He would receive the throne of His father David and establish an
unending kingdom.
Mary questioned how this could be since she was a virgin. The angel
explained that the Holy Spirit would come upon her, and she would
conceive supernaturally. Thus the Holy One she would bear would be called
the Son of God. While Mary did not ask for a sign to confirm the message,
the angel gave one anyway. He said that Mary’s aged relative, Elizabeth,
who was said
to be barren, was now expecting a child. In this way God demonstrated clearly
that nothing is impossible with Him (1:37). Mary graciously, humbly, and
obediently accepted the Lord’s purpose for her life.
We should note here the Virgin Birth is a cornerstone in our belief that
Christ is the Son of God. It demonstrates that He is more than a man; He is the
Son
of God. Since He was conceived by the Holy Spirit, He entered the world free
from sin. In this way God provided a perfect sacrifice for the sins of the world.
Therefore Christ’s sinless condition eventually led Him to the cross where He
paid the penalty for sin. No other sacrifice was acceptable for humanity in their
sinful state.
In his chronology Luke notes that immediately after Gabriel appeared to her,
Mary traveled to the hill country of Judea to be with Elizabeth. When Mary
anthem
song of praise, devotion,
greeted Elizabeth, who was in her sixth month of pregnancy, the babe leaped in
or patriotism Elizabeth’s womb, and she was filled with the Holy Spirit. As a result, she
exulted in her spirit and blessed Mary. Then Mary responded and extolled God
in a wonderful anthem* of praise we refer to as the “Magnificat” (1:42–55).
According to Luke’s account, Mary stayed with Elizabeth until just
before John’s birth, and then she returned home (1:56). From Matthew’s
account of this period, it appears that soon after Mary returned from Judea,
an angel of the Lord spoke to Joseph in a dream (Matthew 1:18–25). By this
time it was apparent that Mary was expecting, and Joseph could not have
known why she was pregnant. He needed to know Mary had not disgraced
him or been unfaithful, as it seemed. Even as he was struggling with some
way to avoid
disgracing her publicly, the angel assured him that the child Mary was bearing
was from the Holy Spirit (1:18–21). As a result, Joseph did what the angel
commanded and took Mary home as his wife (1:24).
While both Matthew and Luke give us the announcement of Christ’s birth,
Luke gives us a greater amount of detail about this time in the the life of Christ.
Matthew notes that Joseph was the recipient of an angel’s visit but does not
give us the angel’s name. Yet Luke reveals that the angel Gabriel appeared to
Mary. This shows that the Gospels complement each other in the events they
record. That is, Matthew deals with the areas of the familiar story surrounding
Christ’s birth that Luke does not cover. For example, Luke says nothing about
the Magi and their visit to Herod and Christ. Neither does he mention the flight
104
The Life of Christ in the Synoptic Gospels

of Mary and Joseph into Egypt and the subsequent murder of the young boys in
Bethlehem. Only Matthew comments on this awful act of Herod the Great.
However, we are indebted to Luke for a number of details that occurred
during this period. Thanks to him, we have a much better picture than we would
otherwise. We learn the following:
1. Christ’s parents lived in Nazareth before His birth (1:26, 2:4).
2. Mary was a relative of Elizabeth (1:36).
3. Mary stayed with Elizabeth for three months just before the birth
of John the Baptist (1:39–56).
4. Caesar Augustus decreed that a census should be taken of the
entire Roman world (2:1).
5. Joseph and Mary went to Bethlehem, where Christ was born, to register
because of Caesar’s decree (2:1–7).
6. An angel announced Christ’s birth to nearby shepherds, who then
went to visit Him (2:8–20).
7. Christ underwent the rites of circumcision and purification (2:21–38).
8. Christ experienced normal childhood growth and development as He
matured (2:40–52).
Now that we have looked at the details of the annunciation in the accounts
of Matthew and Luke, we should know what part each played in producing the
complete gospel narrative.
3 Contrast the annunciation of Christ that Matthew records with that of Luke.
................................................................................................................................
................................................................................................................................
4 Match the Gospel (right) with the appropriate record of events surrounding
the annunciation of Christ (left).
. . . . a Gabriel visits Mary.
1) Matthew
. . . . b Mary stays three months with Elizabeth. 2) Luke
. . . . c Joseph is aware of Mary’s pregnancy and considers
divorcing her.
. . . . d An angel appears to Joseph in a dream and informs him
that Mary has conceived supernaturally, so he need not
fear taking her as his wife.
. . . . e This record reveals that Jesus is both the Son of David and
the Son of the Most High, and it shows He is destined to
have an everlasting kingdom.
. . . . f This record gives us the “Magnificat.”
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Lesson 5: The Early Narratives and Preparation for Ministry

Objective Compare and contrast the genealogies of Matthew and Luke.

The Question of Genealogies

Matthew 1:1–17; Luke 3:23–38
Before we deal with the birth of Christ, let us compare the genealogies
of Jesus that Matthew and Luke give. This will help us explain why they
are different.
1. Matthew begins with Abraham and ends with Christ, whereas
Luke begins with Christ and ends with Adam.
2. In both genealogies the names from Abraham to David are identical.
3. The names in the genealogies from David to Christ are almost
completely different.
4. Since both genealogies list Joseph just before Christ, it appears either
that Joseph had two different ancestral lines or that some other factor
accounts for this difference.
While Bible scholars have discussed this question at great length and
offered many possible solutions, they have not accepted any one idea as the
final answer. Many believe that the reason for the difficulty was the Jewish
tradition of not using names of women in the direct line of descendants. If this
is true, then Matthew gives the genealogy of Joseph and Luke the genealogy of
Mary. That is, Matthew lists Jacob as Joseph’s father and Luke lists Heli as
Mary’s father. However, because of Jewish tradition, Luke inserted Joseph’s
name instead of hers.
Another theory suggests that Matthew gives the royal lineage of Christ
(which shows that He is a descendant of King David) because of his interest in
Jesus’ messianic kingship, whereas Luke gives the actual physical descent of
Joseph. Although there are numerous other explanations, we must understand
that the difference of names is not the most significant aspect of the
genealogies. The principal reason for including them is to establish Christ’s
legal claim as the descendant of the house of David. This is particularly true in
the case of Matthew. Since he is appealing to a Jewish audience, he must verify
Christ’s claim to the throne of David.
5 In your notebook compare and contrast the genealogies of Christ in
Matthew and Luke.
6 While there are differences between Matthew’s and Luke’s genealogies
of Christ, what chief purpose do they serve?
................................................................................................................................
................................................................................................................................
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The Life of Christ in the Synoptic Gospels

Objective 5. Identify facts that Luke records surrounding the birth of Christ.

4 His Birth
Luke 2:1–20
We move now to the details of Christ’s birth. At this point we have only
Luke’s narrative to help us. He notes that Joseph and Mary went from Nazareth
to Bethlehem to register for the census, and he explains why they had to go to
the southern province to do so. He also relates the crisis they faced because
there was no room in the inn on the day of the Lord’s birth. Then he describes
the angel’s announcement to the shepherds and their subsequent visit to the
manger. Luke alone gives these details. Matthew, by contrast, does not pick up
the story until the appearance of the Magi.
Since Luke’s narrative on the birth of Christ is direct, clear, and readable,
we will not present additional commentary on this event. The truth you should
grasp here is that at a point in history Christ entered the world as a human
being, and this occurred because He was miraculously conceived by the
Holy Spirit.
7 Read Luke 2:1–20 carefully. Then circle the letter preceding
each TRUE statement.
a Joseph took Mary from Nazareth to Bethlehem because the Roman
census required him to register in his ancestral home, which was the
city of David.
b Mary gave birth to Jesus and laid Him in a manger because no room
was available in the inn.
c The angel apparently announced Christ’s birth to the shepherds
quite some time after He was born.
d The sign proving that the baby in Bethlehem was indeed the Savior was
that He was wrapped in strips of cloth and lying in a manger.
e As a result of the shepherds’ visit, Joseph and Mary learned about
the angelic visitation in the fields surrounding Bethlehem.

Objective 5. State the details of Christ’s circumcision and presentation.

5 The Events after Christ’s Birth

Circumcision and Presentation
Luke 2:21–38
Once again, only Luke deals with the next two events in the life of Christ.
He notes that the child was circumcised on the eighth day after birth and given
a name according to Jewish custom. He also states that Joseph and Mary
named Him Jesus as they were instructed. Notice that Luke covers the details
of this event in only one verse of Scripture (2:21).
Luke next refers to the presentation of Jesus to the Lord. The Law required
that this be done in the temple after the mother’s period of purification. This
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Lesson 5: The Early Narratives and Preparation for Ministry

period for mothers of male children, according to the Law, was 33 days
after circumcision (Leviticus 12:2–4). The Law also required the parents to
offer a sacrifice to the Lord. They could offer either a pair of doves or two
young pigeons if they were poor.
Luke observes that while they were in the temple Joseph and Mary had
several other interesting experiences. Apparently, as they entered the temple
and prepared for the rite of presentation, Joseph and Mary met two special
people: Simeon and Anna. Simeon, moved by the Holy Spirit, went to Joseph
and Mary, took the child Jesus in his arms, and blessed Him. Then he gave an
inspired prophecy concerning Christ’s destiny. At this very moment Anna, an
aged prophetess, came up and gave thanks to God for the redemption He had
provided in the person of this child, and she spoke about Him to all those who
were looking for the redemption of Jerusalem (Luke 2:25–38), lending a
special emphasis to the occasion.
8 According to Luke 2:25–38, the presence of Simeon and Anna at
the presentation of Jesus was significant because
a) they were devout Jews who acknowledged Jesus as the
promised Messiah.
b) Simeon’s words were a prophecy of Christ’s effective ministry and
the grief Mary would experience because of His destiny.
c) Anna, as a godly prophetess, simply confirmed the word Joseph
and Mary had already received from the Lord.
d) of what is noted in all of the above.
e) of what is noted only in a) and b) above.
9 Briefly give the details of Christ’s circumcision and presentation.
................................................................................................................................
................................................................................................................................

State the relation between the visit of the Magi and the flight
Objective into Egypt.
The Visit of the Magi and the Flight into Egypt
Matthew 2:1–23; Luke 2:39
As you can see from the Scripture passages, our information for the events
in this section comes almost entirely from Matthew. In fact, Luke adds only
one verse to the story, and that concerns the family’s eventual return to
Nazareth (2:39). (The maps on the next pages show the places where Joseph
and Mary traveled after Jesus’ birth.)
While most of us have seen pictures of the Magi gathered around the manger
with the shepherds, this is not the way it actually happened. The Magi did not
appear in Bethlehem until after the birth, circumcision, and presentation of
Christ. From the information the Magi gave Herod, it may have been as long as
two years after Jesus’ birth (Matthew 2:16). Let us turn now to Matthew 2:1–23
for the fine account it gives of the visit of the Magi.
Sometime after the dedication of Christ at the temple, Magi from the East,
who had seen the star that heralded Christ’s birth, arrived in Jerusalem. The
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The Life of Christ in the Synoptic Gospels

news of their arrival and quest soon reached Herod the Great, the father of the
later Herods of the New Testament, and the news troubled him. Note that this
brief scriptural passage gives us our only reference to this infamous man.
The quest of the Magi was to find the one who had been born King of the
Jews. King Herod, a jealous and cruel tyrant, felt threatened by news of a
possible rival king. He called the Magi in and questioned them about the time
of the star’s appearance. He also urged them to report back to him after they
had found the child. The Magi went to Bethlehem, where they found “the child”
in “a house” (2:11). There they bowed before Him, worshiped Him, and
presented gifts to Him. Then after God warned them in a dream not to go back
to Herod, they returned to their own country by another route.
When Herod realized he had been deceived, he was furious. He had learned
from an earlier meeting with the Sanhedrin that Christ was to be born in
Bethlehem (2:4–5). While we do not know what the Magi told Herod about the
time of Christ’s birth, they must have indicated that quite some time had passed
in the course of their travels. By the time Herod realized he had been outwitted
by the Magi, more time had passed. Given these facts, Herod reasoned that
Christ could not be more than two years of age. Therefore, he ordered his
soldiers to kill all boy babies in Bethlehem and the surrounding area. In this
way he could wipe out any threat to his sovereignty. Thus Bethlehem was
exposed to Herod’s madness and cruelty as his butchers destroyed the infants.
But before this occurred, Joseph, having been warned by the Lord, fled to
Egypt with his family.

The Presented
in Temple
Flight
Nazareth
Mediterranean
Samaria
Sea
Jerusalem
Into Bethlehem

Nativity
Egypt
Nile
Egypt
Red
Sea

massacre Shortly after this senseless massacre,* Herod died. Then the angel of the
act of killing helpless or
unresisting human beings
Lord spoke to Joseph in a dream and told him to return to Israel. Joseph obeyed
under circumstances of and started back; but when he heard that Archelaus, the son of Herod and a
atrocity or cruelty tyrant of the worst sort, was now ruler of Judea, Samaria, and Idumea, he was
afraid to settle there. Since he had been warned of the danger in a dream, Joseph
decided not to return to Bethlehem of Judea where Archelaus ruled. Instead, he
went to Nazareth in Galilee, which, as Matthew notes, fulfilled the prophets’
prediction that Jesus would be called a “Nazarene.”
 109
Lesson 5: The Early Narratives and Preparation for Ministry

“And he went

The and lived

in a town
called
Return
Nazareth
Mediterranean Nazareth”
Samaria
Sea (Matthew 2:23)
Jerusalem
From Bethlehem

Egypt
Nile
Egypt
Red
Sea

Luke verifies this move, indicating that at this point, Jesus’ parents had done
all that the Law required. He seems to say all that concerns Jesus’ birth and first
years is complete. Now we can observe His development briefly in Nazareth
(Luke 2:39–40). Otherwise, after Joseph brings his family back from Egypt, we
face a long period of silence in the life of Christ.
10 State the relation between the visit of the Magi and the flight into Egypt.
................................................................................................................................
................................................................................................................................
................................................................................................................................
11 Match the correct place (right) to the appropriate event (left).
. . . . a Prebirth home of Christ’s parents
1) Bethlehem
. . . . b Jesus’ birthplace 2) Egypt
. . . . c Presentation of Jesus to the Lord 3) Jerusalem
4) Nazareth
. . . . d Place of refuge from King Herod 5) Judea, Samaria, and
. . . . e Territories controlled by Idumea
Archelaus 6) Galilee and Perea

Objective 5. Choose statements that explain correctly the significance of

Jesus’ visit to the temple at the age of twelve.

7 Luke 2:40–52
The Visit to the Temple

Luke now gives us a brief glimpse of Christ as a boy of twelve. Here Jesus
accompanies His parents to Jerusalem for the annual Feast of the Passover.
According to Jewish custom, when a boy reached twelve, he prepared for the
ceremony the following year when he would be permitted to join the religious
community as a responsible member. Therefore this visit was especially
important for Jesus. Yet when the Feast was over and the large parties of
pilgrims, including that of Jesus’ parents, left for their homes throughout
Palestine, Jesus remained in the temple. There He sat among the teachers of the
110
The Life of Christ in the Synoptic Gospels

Law, listening to them and asking them questions. Even though He was just a
boy, He amazed all who heard Him because of His insights and answers.
Meanwhile, His parents missed Him and returned to Jerusalem greatly
concerned. After three days they found Him in the temple with the teachers.
When they asked Him why He had stayed behind and caused them so much
anxiety, He seemed surprised as He answered, “Did you not know that I must
be in my Father’s house?” (Luke 2:49). Thus we learn that at this time, Jesus
was aware of His special relationship with the Father. We also see that He
submitted to Joseph and Mary and went obediently back to Nazareth with them,
for this was His Father’s will.
Luke concludes this glimpse of Jesus’ early period in one verse (2:52).
Earlier he had compressed the events of Christ’s life, growth, and development
to His twelfth year into one verse (2:40). Now he repeats this practice and
gives us a beautiful summary of Christ’s next eighteen or so years until He
appears in public and begins His ministry. We do not know much about the
intervening years, but we do know Joseph and Mary had a fairly large family
(Mark 6:3). Since Mark does not mention Joseph in this setting, it appears he
had died. Jesus undoubtedly took Joseph’s place as the provider for His
mother and younger brothers and sisters. Thus He continued to be a carpenter
until
He began His public ministry. Whatever else He may have done in this period,
Jesus underwent a natural and perfect physical and spiritual development.
Luke’s statement “Jesus increased in wisdom and in stature and in favor
with God and man” (2:52) shows that Jesus grew in His human nature and
character. His life and condition were always in harmony with the Father’s will.
Since His entire personality was perfect in every respect, He was respected and
esteemed by others. He was in fact the perfect Man in spirit and body. Hence
God looked on Him with favor and showed His pleasure with Him.
We have briefly related these events in the early life of Christ to give you an
overview. We will now move ahead a number of years and take up our
narrative at His baptism and temptation.
12 Based on our discussion of Mark 6:3, we can conclude that
a) Joseph and Mary had a number of other sons and daughters, and Joseph
supported them by means of his carpentry trade.
b) Joseph appears to have died; and according to Jewish culture, Jesus, as
the eldest son, provided for His family.
c) items a) and b) are true.
d) because of His status as a carpenter, Jesus did not develop socially
and intellectually, nor was He accepted in His community.
13 Circle the letter preceding each TRUE statement.
a The twelfth year in a Jewish boy’s life was important because in it
he prepared to become a full member of the religious community.
b Jesus’ questions and answers in the temple amazed those who
heard Him, which leads us to believe that He was more than a man.
c Jesus’ response to His anxious parents indicates that He was
impatient with their inability to understand His mission.
d Jesus’ temple visit showed that He was aware of His special
relationship with God.
 111
Lesson 5: The Early Narratives and Preparation for Ministry

The Baptism and Temptation of Christ

Luke has passed over some eighteen years between Christ’s boyhood visit
to Jerusalem and the next event in his account. Now he reveals the emergence
of a new, dynamic voice in the desert, as John comes preaching a baptism of
repentance. As a result, there is a feeling of expectancy. John’s prophetic
portend ministry seems to portend* something great, and crowds turn out to hear him.
to give an omen or
anticipatory sign of a At this point Christ emerges from the shroud of silence that has enveloped
coming event Him since His visit to the temple, and He prepares to begin His public
ministry.
However, before He is inducted fully into His public ministry, He must
undergo two major experiences: His baptism and temptation. Since we can
understand these experiences better after we have discussed the ministry of
John the Baptist, we turn now to John.

List the three main contributions of John the Baptist and identify
Objective facts about his life and early ministry.

The Ministry of John the Baptist

Matthew 3:1–12; Mark 1:1–8; Luke 1:80; 3:1–20
With the advent of John’s ministry, Mark now adds his part to the biblical
narrative. In his characteristic way, Luke gives us the precise details about the
time of John’s ministry (3:1–2). By contrast, Matthew and Mark give more
emphasis to the location of John’s activity (Matthew 3:1; Mark 1:5). While the
Synoptic writers provide a good summary of John’s public life and ministry,
they tell us even less about his life before his public ministry than they tell
about Christ. Let us see what profile we can build of John from the Gospels.
Luke 1:80 says of John, “The child grew and became strong in spirit, and he
was in the wilderness until the day of his public appearance to Israel.” Therefore
John grew up in the desert with few distractions. It was an ideal training ground
because life was simple, and this tends to bring some people closer to God.
The desert offered John no luxuries. He ate the simplest food and wore rough
clothing. It is obvious he was not a refined person; rather, he was a rough man
of the hills. Here he lived isolated from the dark, desperate conditions in the
world and in Palestine until the word of the Lord came to him (Luke 3:2). At
about thirty years of age, then, according to Luke 3:23 (compare John’s age
with that of Jesus), John answered the call.
solitude He emerged from the desert solitude* wearing camel’s hair garments and a
seclusion; a lonely leather belt, like his predecessor Elijah. (Compare 2 Kings 1:8 and Malachi 4:5
unfrequented place; state of with Matthew 3:4 and Mark 1:6.) Mark describes this tersely: “John appeared,
being or living alone
. . . proclaiming a baptism of repentance for the forgiveness of sins. And all the
country of Judea and all Jerusalem were going out to him ” (Mark 1:4–5). These
crowds recognized John as a prophet because of his dynamic message. He not
only looked like a prophet but also had the prophet’s conviction that he must
proclaim God’s message.
The crowds who heard John could not fail to recognize the familiar
proselyte
to convert from one prophetic call to repentance. But John strove for an active response to his
religion, belief, or party to preaching: repentance and baptism in the Jordan River. While Judaism had
another; here specifically a known ceremonial cleansings and later proselyte* baptism, John’s baptism was
convert
to Judaism
112
The Life of Christ in the Synoptic Gospels

unique. In fact, it was such a distinctive part of his ministry that people referred
to him as the “baptizer.” John appealed to people to turn to God to get a clear
outlook on the things that really matter. He also challenged them to get rid of
wrong opinions about the expected Messiah. They had no idea of their own
sinfulness and, most of all, their need for a Messiah who would bring spiritual
deliverance. John urged them to repent and get ready for the coming One. The
alternatives were clear: either repent or suffer the direst consequences.
We see, then, that John’s message was vital and necessary to prepare
people for Christ’s public ministry. You should recognize three contributions
of John:
1. He came forth preaching a baptism of repentance for the forgiveness
of sins. In effect, he called the people to repentance and then
baptized
those who confessed their sins and indicated that they wanted to change
their lives and conform to God’s purpose. Baptism thus became an
outward sign and seal that God pardons those who sincerely repent.
This in itself prepared the hearts of the people to receive the greater
message of Christ.
2. He actively announced the coming of Christ, stating emphatically that
the One who would follow him was more powerful and had an even
greater baptism. This further prepared the hearts of the people for
Christ’s coming.
3. He baptized Christ, which identified Him with sinful humankind.
14 In your notebook list the three major contributions of John the Baptist.
15 Circle the letter preceding each TRUE statement.
a John grew up in the desert, took on the qualities of a desert person,
and was there until God called him to preach.
b Whether he was aware of it or not, John’s dress and manner of
life strongly resembled those of the prophet Elijah.
c The one aspect that convinced the crowds that John was a valid prophet
was his rough clothes and simple diet.
d John’s message was a familiar prophetic call to repentance, but it
was different because John strove for an active response: repentance
and then baptism.
e While Judaism had known ceremonial cleansing and proselyte baptism,
John’s baptism was unique.
f John’s message was aimed primarily at the need to go back to the
Law and to fulfill its precepts as God originally intended.
 113
Lesson 5: The Early Narratives and Preparation for Ministry

Objective Explain why Christ felt the need to be baptized.

The Baptism of Christ

Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22
Nazareth
John was
baptizing at

The Baptism Aenon near

Salim.
(John 3:23)
Scythopolis

Aenon
of Jesus Jesus
Salim
Samar ia n
Jesus came
withdrwe from Nazareth
and the
a
into rd of Galilee and
Galile.e o w as baptized
J

r
by John in
Sojounr ve
i the
“He R
was in Jordan.
(John 1:28)

in the
the
wildenress Jericho Bethabaar
forty Jerusalem Dead Sea
Macherus
Desetr days.”
(Mark 1:13)

Vision of John
“Pinnacle of xeecuted

The baptism of Christ was one of the two major events that inducted Him
into His public ministry. Since He had been in Galilee, He traveled to the
Jordan Valley to be baptized. While baptism symbolized a basic cleansing of
one’s life, this was not what Christ intended, for He had nothing to repent of.
Rather, it was a means of identifying with sinful people. Christ’s baptism was
obviously accepted; as He emerged from the waters, the Holy Spirit descended
on Him, and the heavenly Father said this was His beloved Son in whom He
was well pleased.
Thus Jesus was full of the Holy Spirit as He emerged from this experience
and returned from the Jordan. He was now about thirty years of age, and He
was about to conclude the experiences that inducted Him into His ministry.
Although He had emerged from His baptismal experience greatly empowered,
His baptism pointed to His death, burial, and resurrection—the purpose for
which He had come.
16 Explain why Christ felt the need for baptism.
................................................................................................................................
................................................................................................................................

Recognize statements that tell correctly why the temptation was

Objective a necessary part of Christ’s ministry.

5.10 The Temptation of Christ

Matthew 4:1–11; Mark 1:12,13; Luke 4:1–13
The second major experience that inducted Christ into His public ministry
was His temptation. This occurred immediately after His baptism, probably
somewhere in the Judean desert. According to the text, this temptation was
114
The Life of Christ in the Synoptic Gospels

undoubtedly ordained by God, for the writers use such phrases as “led by the
Spirit” and “the Spirit sent him” to describe Christ’s journey to the desert.
While all the Gospels deal with Christ’s temptation and baptism, Matthew and
Luke give far more detail than Mark gives. In essence, the devil appears to
direct his attack against Jesus’ relationship as Son to His Father. The tempter
tries to undermine it and raise doubts, much as he did when he tempted Eve in
Genesis 3:1–5. However, this time he does not succeed.
Of the two preparatory experiences, the temptation probably has the clearer
meaning. While some might question Christ’s need to be baptized to identify
with sinful humanity, none would deny His need to overcome temptation. It
is significant that on the eve of His public ministry, Jesus exposed himself
to temptation and overcame it. This one major example shows us that
Christ
was tempted as we are, yet He was without sin (Hebrews 4:15). Furthermore,
it shows us that He knows what we go through and can help us overcome
(Hebrews 2:18).
We have now concluded the preparatory period of Christ’s ministry. The
material we have covered in this lesson covers over thirty years. While these
early years are filled with gaps that do not tell us about the formative period of
Christ’s life, we must remember that the Gospels are not biographical records
of His life. Rather, they are treatments of His public ministry. As we move on
in our study, we will narrow our focus to Christ’s public ministry and give it
the greatest share of our time.
17 Based on the Scripture passages for this section and our discussion, we
can assume that Christ was tempted because
a) He had to be exposed to all temptations as we are and be able
to resist them.
b) He could demonstrate that His victory over the devil came by using the
Word of God, giving us an example of how to overcome.
c) of items a) and b).
d) He had to triumph over all of the temptations of Satan in order to
overcome the sin nature He received through His mother Mary.
 115
Lesson 5: The Early Narratives and Preparation for Ministry

Self-Test 5
Essay: Write two or three paragraphs discussing why it was necessary for
Christ to be tempted.
Multiple choice: Select the best answer.
1 Regarding Zechariah, the father of John the Baptist, it is true that
a) even though he had prayed for a son, he doubted Gabriel’s report that
at his age he would have a son.
b) prior to his service in the temple, Zechariah wrote the second to last
book of the Old Testament.
c) he and Elizabeth lived in Nazareth during the remainder of the year
when he was not serving in the temple.
d) he was of the division of Jeshua.
2 Of the relationship between the annunciation of Christ and the Gospels, we
can say that
a) Luke deals with the angel’s announcement to Joseph.
b) Matthew records Gabriel’s announcement to Mary.
c) while Matthew and Luke record it, Matthew provides the most detail.
d) while Matthew and Luke record it, Luke gives the most detail.
3 The one who announced the future birth of Christ to Mary was
a) Gabriel.
b) Joseph.
c) Zechariah.
d) Elizabeth.
4 One possible solution for the difference between the genealogies
of Matthew and Luke is that
a) Matthew gives the royal lineage while Luke gives the actual
physical descent.
b) Matthew was prejudiced against using women in genealogies.
c) Luke was a more thorough researcher and thus gave a more
complete list.
d) Luke used Levitical sources that did not always agree.
5 Regarding the birth of Jesus Christ, the Gospel of Luke reveals that
a) Joseph and Mary remained in Nazareth as required by the Roman
government to register for the census.
b) Herod came to see the new baby because an angel had told him of
His birth.
c) shepherds came to see the new baby because an angel had told them of
His birth and a heavenly host had appeared to them.
d) Magi from the east arrived to worship the newborn baby and presented
gifts to Him.
116
The Life of Christ in the Synoptic Gospels

6 The relationship between the visit of the Magi and the flight into
Egypt was that
a) Joseph feared the Magi, so he fled to Egypt.
b) Herod learned about the King of the Jews from the Magi and
purposed to kill Him, so Joseph fled with his family.
c) the Magi warned Joseph to leave for Egypt because of Herod’s jealousy.
d) Joseph was inclined to go to Egypt to help fulfill Scripture.
7 Jesus’ visit to the temple when He was twelve was significant because
a) He went through a ceremony to become a full member of the
religious community at this time.
b) it shows that He was aware of His special relationship with God.
c) He learned through His questions and answers to the teachers that
He was the promised Messiah.
d) it shows He was diminishing in His human nature and character.
8 During his ministry, John the Baptist
a) announced the coming destruction of Jerusalem.
b) refused to baptize those who had sinned too greatly.
c) preached a baptism of repentance for forgiveness of sins.
d) baptized Jesus in water as He confessed and repented of His sins.
9 Christ felt the need to be baptized because it
a) was required by the Law, popularized by the Pharisees, and held in
high esteem by the people.
b) was recommended by His disciples.
c) would symbolize His repentance.
d) would identify Him with sinful humanity and point to His death, burial,
and resurrection.
10 Temptation was a necessary part of Christ’s ministry because He had to
a) be exposed to temptation and fail in order to demonstrate His humanity.
b) demonstrate that we are powerless against the devil.
c) demonstrate that one can overcome the devil by the power of the
Word of God.
d) demonstrate His victory over the sin nature He inherited through
His mother Mary.
 117
Lesson 5: The Early Narratives and Preparation for Ministry

Answers to Study Questions

9 On His eighth day, Christ was circumcised and named. After thirty-three
more days of purification, Joseph and Mary took Him to Jerusalem to
present Him to the Lord and offer a modest sacrifice.
1 Statements a, b, and c are true.
10 Because of the visit of the Magi, King Herod found out about Jesus and
tried to kill Him. However, God warned Joseph of his intentions, so Joseph
took his family and fled to Egypt.
2 Statements b, c, d, e, g, h, and i are true.
11 a 4) Nazareth
b 1) Bethlehem
c 3) Jerusalem
d 2) Egypt
e 5) Judea, Samaria, and Idumea
3 Matthew says that “an angel” spoke to Joseph in a dream, whereas Luke
says that Gabriel made the announcement to Mary.
12 c) items a) and b) are true.
4a 2) Luke
b 2) Luke
c 1) Matthew
d 1) Matthew
e 2) Luke
f 2) Luke
13 Statements a, b, and d are true.
5 Matthew’s list goes to Abraham while Luke’s goes to Adam. Both list
identical names from Abraham to David, but their names differ from David
to Christ. Matthew may give the royal rather than the physical lineage for
Joseph. Or Luke may give Mary’s lineage, but he ends with Joseph’s name
because of Jewish custom.
14 (1) He preached a baptism of repentance for the forgiveness of sins. (2) He
announced Christ’s coming to prepare people for Him. (3) He baptized
Christ, which identified Him with sinful humanity.
6 They help to establish Christ’s legal claim as the descendant of the house
of David.
15 Statements a, b, d, and e are true.
7 Statements a, b, d, and e are true.
16 He felt the need to be baptized, not for repentance, but to identify with sinful
humanity. This also pointed to His death, burial, and resurrection.
8 d) of what is noted in all of the above.
17 c) of items a) and b).
 6 The Early Judean and
Galilean Ministry

We considered the birth narratives of John the Baptist and Christ at the
outset of Lesson 5. Then we examined Christ’s early years and the events that
prepared Him for public ministry. These narratives set the stage for the next
scene in the unfolding drama of Christ’s life—His early Judean and Galilean
ministry—to which we now turn.
As we focus on Christ’s early ministry, you may remember that it was
inaugurated by two major events: His baptism and temptation. To this point
the order of events has been fairly straightforward and clear, but now the
chronology becomes more complex. Since the Gospel writers did not record the
events of Christ’s ministry in strict chronological sequence, one might question
their purpose. One might say, “Are historians not noted for their precision
in detailing the times and places of events?” While chronology and order do
help us understand historical events, the Gospel writers were concerned more
with the Man and His message than with a precise sequence of events. A
chronological sequence of events is therefore difficult to establish on the basis
of their accounts. Still, we have attempted to harmonize the order of events
to keep the narrative stream flowing smoothly, using Mark as our standard
for chronology and adjusting the events in Matthew and Luke accordingly.
In
doing so, we do not say that Mark’s record is above question; we simply accept
his account as a reliable standard. Together the Synoptic accounts provide a
marvelous profile of our Lord’s life and ministry. May it inspire you to follow in
His steps and to be like Him.
the highlights... ◊ The Gospels record chronological indicators that help date
the beginning of Christ’s ministry.
◊ The Gospel of John records eight major events in the first year
of Jesus’ public ministry.
◊ Jesus ministered fairly widely throughout the province of
Galilee during the first four months.
◊ As Christ explained His mission and shared Kingdom
parables, people were offended, and He lost many of His
followers. The beheading of John suggests indirectly the
rejection of Christ since John was His forerunner.
 119
Lesson 6: The Early Judean and Galilean Ministry

◊ The later period of Christ’s greater Galilean ministry began

with the feeding of the five thousand and ended with the Feast
of Tabernacles. Christ traveled in northern Galilee, Tyre,
Sidon, Caesarea Philippi, and east of the Sea of Galilee as He
spent much time in private with His disciples.
◊ During Christ’s greater Galilean ministry, His reputation
underwent several changes. In the later period, He devoted
more time to the Twelve, spending most of His time in
Galilee.
the objectives...
6.1 List three chronological indicators that help in dating
the beginning of Christ’s ministry.
6.2 Place in chronological order the main events of Christ’s
first year of public ministry.
6.3 Identify the main events of Christ’s early Galilean ministry
and where they occurred, based on the Synoptic
accounts.
6.4 Discuss the change in people’s attitude toward Christ
during the middle period of His Galilean ministry.
6.5 Identify significant events and activities that occurred
during Christ’s later Galilean ministry, as well as facts
about this period.
6.6 Distinguish events that occurred during each period of the
the outline... greater Galilean ministry.

1 The Early Judean Ministry

a A Chronological Summary
b The First Year
2 The Galilean Ministry: The Early Period
a The Account in Mark
b The Account in Matthew
c The Account in Luke
3 The Galilean Ministry: The Middle Period
4 The Galilean Ministry: The Later Period
5 A Summary of the Greater Galilean Ministry

The Early Judean Ministry

We noted in the introduction that following Christ’s baptism and
temptation, the Synoptic record becomes a bit more complex. This is true
because the three sources of the narrative stream are not concerned primarily
with chronology.
For example, they completely omit the first period of Christ’s ministry, passing
over this crucial time in silence. Were it not for John’s Gospel, we would know
nothing of this phase of His ministry. It is unclear why the Synoptic writers omit
nearly one year of Christ’s ministry as they move to the next events they record,
120
for Life
The no study of in
of Christ the
thelife of Gospels
Synoptic
Christ would be complete
without an account of this
 121

period. So we will turn our attention to this time segment that many scholars
believe covered between eight months and one year, during which Christ spent
the majority of His time in Judea. Yet before we consider the events of this
period, let us review briefly the chronology of His life up to this point.

Objective 6. List three chronological indicators that help in dating the

beginning of Christ’s ministry.

1 A Chronological Summary
Although many Bible students believe Christ appeared for the first time in
the late summer (August) or early fall (September or October) when He was
baptized, few agree on the specific year in which He began His public
ministry.
While scholarly opinion favors a date between AD 26 and AD 29, the fact is
chronological indicator that several clues or chronological indicators* exist that help us date the event.
a word or a combination of
words or thoughts that refers (By chronological indicator we mean “a word or combination of words or
to a specific happening thoughts that refers to a specific happening and places an event in a recognized
and places an event in a
recognized time frame
time frame.”) For example, when Jesus says, “Four months, then comes the
harvest” (John 4:35), He indicates the time of year and refers to the actual
coming harvest. Since we know harvest occurs in Israel around the month of
May, we may conclude that the time of year when Jesus made this statement
was sometime in January. The following are examples of other
chronological indicators:
1. Many Bible scholars accept 4 BC as the year of Christ’s birth.
While there is some question about this date, it is beyond the scope
of
this course to research other possibilities. Since it has widespread
acceptance among Bible scholars, we will use this date in our studies.
2. Luke’s statement “In the fifteenth year of the reign of Tiberius Caesar
. . . the word of God came to John” marks the beginning of John’s
ministry (Luke 3:1–3). The fifteenth year of Tiberius, who reigned
from AD 14–37, points to a date somewhere between AD 27 and 29,
depending on how one interprets this “fifteenth year.”
3. Luke also states that Jesus began His ministry when He was about
thirty years old (3:23). The term about in this context could indicate an
age of one or two years on either side of thirty.
4. As noted in number 1, it is difficult to determine the precise date
of Christ’s birth. Since this is true, it is also an involved process
to
reconcile His 4 BC birth date with the fifteenth year of Tiberius and
Luke’s statement that at this time our Lord was “about thirty years of
age” (3:23). Nevertheless, this difficulty can be resolved, and we can
reach an adequate solution.
5. We may consider that Christ’s ministry began in the late summer or
early fall of either AD 27, 28, or 29. This time frame is accurate
enough to satisfy the details of Christ’s birth and the fifteenth year of
Tiberius, yet not indicate that Christ was older than thirty-two (or
“about” thirty years old).
Based on the foregoing comments, we will not attempt to specify the exact
year when Christ began His ministry, but we will say it was probably not earlier
 121
Lesson 6: The Early Judean and Galilean Ministry

than AD 27 and not later than AD 29. However, since we need a reference
point for our study, we will accept AD 29 as the year in which Christ began
His ministry. Of greater importance to us is the time of year. For the purpose
of our study, we will accept the months of August and September as the time
of our Lord’s baptism and the season of temptation that followed immediately
in the wilderness.
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The Life of Christ in the Synoptic Gospels

1 Circle the letter preceding each TRUE statement.

a The Synoptic records omit the first year of Christ’s ministry, forcing
us to rely on John’s Gospel for information on this period.
b We rely primarily on sources external to the Bible for information
on the first year of Christ’s ministry.
c A chronological indicator may be defined most accurately as “a word
or a combination of words or thoughts that refers to a specific
happening within a recognized time frame.”
d John’s allusion to “four months, then comes the harvest” is a valid
chronological indicator because we know that harvest occurs at the
same time throughout the earth.
e The acceptable range of dates that can accommodate Christ’s birth,
the fifteenth year of Tiberius, and Jesus’ age of about thirty years at
the beginning of His ministry is AD 27–29.
f We are more concerned with the time of year when Christ began
His ministry than with the specific year in which it began.
2 In your notebook list three chronological indicators that help to establish the
time when Christ began His public ministry.

Place in chronological order the main events of Christ’s first year

Objective of public ministry.
The First Year
John 1:19–4:42
As we have already noted, John alone records the events that occurred
shortly after Christ’s baptism and temptation. He writes that on two
consecutive days John the Baptist saw Christ and declared publicly that He was
the Lamb of God. At this point, Christ is still in the southern part of Judea, for
John is said to be baptizing people “in Bethany across the Jordan” (1:28).
During this time, Christ begins to select some of the men who will ultimately
become the twelve disciples. John indicates that He selected five at this time.
Let us see how He went about this task.
The first two disciples Christ selected had originally been disciples of John
the Baptist (1:35–40). Of these two, John indicates the first as Andrew, but he
does not name the second. However, it is probably John himself, the writer
of the fourth Gospel. Andrew then finds his brother, Simon Peter, and brings
him to Christ, and now there are three disciples (1:41–42). On the day after
He meets Peter, Jesus finds Philip and calls him to be a follower (1:43). At
this point, John observes that Philip, like Andrew and Peter, is from the city
of Bethsaida. At once, Philip finds his friend Nathanael and brings him to
Christ. In the process, Nathanael has an unusual experience that convinces
him Christ is worthy to be followed.
Since John alone of the Gospel writers mentions Nathanael and
not Bartholomew, many people believe Nathanael is another name
for Bartholomew. This belief is supported by the fact that
Bartholomew is mentioned in all four lists that contain the names of
the twelve
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Lesson 6: The Early Judean and Galilean Ministry

disciples. Although not fully proved, this belief is widely accepted as a

reasonable possibility.
Having decided to go into Galilee (1:43), Jesus now travels to Cana with
these five disciples and performs His first miracle at a wedding feast (2:1–11).
From Cana He goes to Capernaum and stays only a few days (2:12). At this
point, John mentions the first Passover Feast that Jesus attends during His
public ministry (2:13). (Note: In this course we will assume that four Passover
Feasts are included during Christ’s public ministry. John mentions three of
them specifically [2:13; 6:4; and 11:55] and perhaps refers to a fourth [5:1]. We
will discuss the time element of the Passover Feasts more fully in later lessons.)
Thus our Lord ends this brief Galilean ministry and goes to Jerusalem to
attend the Passover Feast (2:13). Accordingly, John records two incidents
that occurred while He was there. First, he describes a scene in the temple
courts in which Christ clears the premises of money changers (2:14–16).
Second, he notes Christ’s discussion with Nicodemus (3:1–21), which we
will discuss in detail in a later lesson. At this point, however, the details of
Christ’s ministry become increasingly difficult to interpret. John says simply,
“After this Jesus and His disciples went into the Judean countryside, and he
remained there with them and was baptizing” (3:22). John also notes that
John the Baptist was baptizing near where Jesus and His disciples were
ministering (3:23).
Although the Bible does not say how long Christ was in Judea, it could easily
have been several months. In any case, John the Baptist had not yet been
imprisoned (3:24).
As John and Jesus continue in their respective ministries, it appears that a
spirit of competition develops between John’s disciples and the Pharisees and
possibly others about the ministries of Jesus and John (3:25–4:2). To avoid
conflict and prevent unnecessary and undesirable exposure to His ministry at
this time, Jesus then leaves Judea and returns to Galilee (4:3).
Quite possibly, John the Baptist was placed in prison at this time. If this is
true, then we have reached the point at which the Synoptic Gospels again enter
the picture (Matthew 4:12; Mark 1:14; Luke 3:19–20, 4:14). You probably
noticed that in their accounts Matthew and Mark tie John’s imprisonment with
detention Jesus’ decision to return to Galilee. By contrast, Luke places John’s detention*
condition of being
detained; kept from going; outside its chronological sequence. After dealing with John’s public ministry in
held all the country around the Jordan (3:1–18), Luke adds two verses on John’s
back; restrained
confinement (3:19–20) and then deals with the earlier baptism of Christ (3:21–
22).
If we can match the timing of the preceding Synoptic passages with
John 4:3, then we have reached the approximate conclusion of Christ’s first
year of public ministry. Christ now leaves Judea for an extended ministry in
Galilee, and the only incident we need to mention is His talk with a Samaritan
woman on the way. You should note Christ’s teaching at Sychar, which we will
discuss in another lesson, and the amazing results that followed (John 4:3–42).
In an effort to help you review the events of Christ’s first year as John
records them and fix them in your mind, we will list them in order and ask you
to trace them on the accompanying map.
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The Life of Christ in the Synoptic Gospels

1. Christ is identified by John the Baptist as “the Lamb of God, who

takes away the sin of the world” (1:29–31).
2. Christ chooses His first disciples (1:35–51).
3. Christ travels to Galilee, performs His first miracle in Cana (2:1–11), and
then moves on to Capernaum with His mother, brothers, and disciples
(2:12).
4. Christ returns to Jerusalem for the Passover Feast (2:13).
5. Christ drives the money changers from the temple (2:14–17) and
speaks with Nicodemus (3:1–21).
6. Christ ministers in the Judean countryside (3:22), and John simultaneously
baptizes nearby (3:23–36).
7. Christ leaves Judea after a time of ministry and travels through Samaria
en route to Galilee (4:1–43).
8. Christ now begins an extended ministry in Galilee (4:45–54).
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Lesson 6: The Early Judean and Galilean Ministry

3 Circle the letter preceding each TRUE statement.

a Our Lord spent the majority of His first year in Galilee.
b Christ chose the Twelve soon after He arrived in Galilee for
the first time.
c Many believe Nathanael is another name for Bartholomew because
John mentions the former but not the latter in his list of disciples.
d Jesus’ first period of ministry in Galilee was rather short and
included stops only in the cities of Cana and Capernaum.
e Jesus ended His first period of Galilean ministry because He chose
to attend the Passover Feast.
f For a time, both John the Baptist and Jesus ministered in the Judean
countryside not far from one another.
g Jesus ended His Judean ministry because Herod imprisoned John the
Baptist and threatened to detain Jesus as well.
4 Place in chronological order the following main events of Christ’s first
year of public ministry. Write the appropriate number in the blank
space preceding each activity.
. . . . a Christ begins an extended ministry in Galilee.
. . . . b Christ chooses His first disciples.
. . . . c Christ ministers in the Judean countryside while John the Baptist
baptizes nearby.
. . . . d Christ goes to John the Baptist to be baptized, and John identifies Him
as the Lamb of God.
. . . . e Christ returns to Galilee by way of Samaria.
. . . . f Christ drives the money changers from the temple and speaks
to Nicodemus.
. . . . g Christ goes to Jerusalem for the first Passover Feast.
. . . . h Christ travels to Galilee and ministers in Cana and Capernaum.

Identify the main events of Christ’s early Galilean ministry and

Objective where they occurred, based on the Synoptic accounts.

The Galilean Ministry: The Early Period

As we turn to Christ’s extended Galilean ministry, we will divide it into
three shorter periods. These smaller segments of time should help us better
understand and grasp more readily what occurred in each period. Focusing on
each Gospel separately should also help us grasp the events more easily. As
you turn to the early period of Christ’s Galilean ministry, remember that it
extends from His return to Galilee to the choosing of the twelve disciples.
Again, remember that it is difficult to keep the flow of events in proper
sequence. The writers of the Gospels apparently felt it was more important to
stress the message and miracles of Christ than to emphasize the day-by-day
accounts of His ministry. If you will remember this difficulty, you will have a
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The Life of Christ in the Synoptic Gospels

dogmatic clearer understanding of why, on a number of occasions, we are not dogmatic*

of or relating to a point
of view or tenet put forth
on matters of chronology.
as authoritative without
adequate grounds The Account in Mark
Mark 1:14–3:19
As you focus on the current Scripture reading, you may note that Mark
omits at least one year of Christ’s ministry between verses 13 and 14. Then,
beginning with verse 14, he resumes his narrative with the imprisonment of
John. We can probably match Christ’s journey to Galilee indicated in verse 14
with the one John records in 4:3–42 in which Jesus went through Samaria. If so,
we can likely determine the time of year when He passed through Samaria to
begin His Galilean ministry by a chronological indicator in John.
Earlier, we noted that Christ’s statement “Four months, then comes the
harvest” (John 4:35), which He made in Samaria, was a chronological indicator.
If we match this period with the period in Mark 1:14, we may conclude that
Christ began His greater Galilean ministry in January or February, according
to Mark. Since we have adopted August or September AD 29 as a possible date
for Christ’s baptism, and since one Passover Feast (AD 30) has come and
gone, we may conclude further that Christ began His extended Galilean
ministry
in January or February AD 31. Please remember, though, that these dates
are only approximations.
As we follow Mark’s narrative, we observe that he moves along rather
quickly. He says succinctly, “Jesus came into Galilee, proclaiming the gospel of
God” (1:14). There, He calls four men to follow Him—Simon Peter, Andrew,
James, and John. This may seem confusing at first since it appears He had
called Peter, Andrew, and possibly John on an earlier occasion (John 1:35–42).
What these accounts reveal is that Christ likely gave an initial call to which
these men responded. Then, after a brief time with Christ, they returned to their
fishing occupation while Christ continued on alone. While we cannot be sure, it
appears that now Christ is selecting them for a more permanent relationship
with Him. As a result, they will be with Him until the end of His earthly
ministry.
While Mark stresses the acts (miracles) of Christ primarily in the remainder
of chapters 1–3 and includes the calling of the fifth disciple, Levi (2:14–17),
he records little of Christ’s teaching. Then in 2:23, he gives us another
example
of a chronological indicator. Here, as Christ goes through the fields of grain
on a certain Sabbath, His disciples pick some heads of grain. Heads of grain
that are mature enough to eat mean that harvest is near and indicate a time of
April or May. If we assume this is the same year as the beginning of the
extended Galilean ministry, then four months have elapsed between Mark
1:14 and the end of chapter 2.
Mark concludes his account of the early Galilean period with the naming
of the twelve disciples (3:13–19). This event probably followed closely the
incident of the disciples’ picking grain on the Sabbath (2:23–28). If so, it
indicates a period of about four months from the second call of Christ to Peter
and Andrew to the final selection of the Twelve. This brings us to Mark 3:19,
which is the break-off point in this account of the early period in the extended
Galilean ministry.
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Lesson 6: The Early Judean and Galilean Ministry

5 What event in the Gospel of Mark concluded the early period of

Christ’s extended Galilean ministry?
a) Christ appointed the twelve as apostles to be with Him.
b) Christ fed four thousand people after He had taught them principles of
the kingdom of God.
c) Christ traveled to Tyre, Sidon, Caesarea Philippi, and the eastern
areas of the Sea of Galilee.
d) Moses and Elijah appeared with Christ on the Mount of Transfiguration.

The Account in Matthew

Matthew 4:12–12:14
While Mark gives us a concise record of this period and follows a
credible credible,* chronological pattern, Matthew gives more material and groups
worthy of belief; events thematically.* As a result, some of the topics in this section of Matthew
believable; reliable
do not appear to be in chronological order. If we compare Matthew with Mark
thematically and Luke in relation to the same events, using Mark as the chronological
of, relating to, or
constituting a standard, we find the following verses in Matthew probably belong to a later
theme period of Christ’s Galilean ministry: 8:23–27, 8:28–34, 9:18–26, 9:27–34, and
11:2–30. This should not concern us, however, because we have already seen
that chronology is not a major issue with the Synoptic writers. It is simply a
means of helping us arrange the events of Christ’s life and ministry in some
semblance of order for our own ease in understanding.
The material in this section of Matthew, like that in Mark, extends from
Christ’s return to Galilee following the detention of John the Baptist to
the selection of the Twelve. Enumerating the main features of Matthew’s
record should give us a more complete understanding of this period in
Christ’s ministry.
1. Chapter 4:12–25 gives a general overview of Christ’s ministry
in Galilee and includes the calling of four disciples.
2. Chapters 5–7 include a collection of the teachings of Christ that is
popularly called the Sermon on the Mount. While Matthew leaves the
impression that Christ delivered all of these teachings at one time, this
may not be so. It is possible that this discourse represents a collection of
many of Christ’s teachings that He gave throughout His ministry.
3. Chapters 8 and 9, following the pattern of 5–7, represent a collection
of Christ’s miracles. Comparing Matthew’s record of miracles with
those of Mark and Luke indicates that Matthew does not list them in
chronological order. These chapters record Christ’s travels
throughout Galilee and reveal the cost of discipleship (8:18–22), His
power over nature (8:23–27), His authority over demon powers
(8:16; 28–34; 9:32–34), and His ability to heal every sickness and
disease (8:16; 9:35). This section also notes the calling of Matthew
(9:9–13). While Matthew mentions Christ’s journey to Gadara here
(8:28–34), this probably occurred at a later date. (Compare with
Mark 5:1–20 and Luke 8:26–39.)
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The Life of Christ in the Synoptic Gospels

4. Chapter 10 in its entirety concerns the Twelve, including their call and
commission. It details the specific instructions Christ gave them
before He sent them out for a short period of ministry.
5. Chapter 11 records Christ’s response to the questions of John
the Baptist and His defense of John’s uniqueness in the
Kingdom
(vv. 2–19). Later in this chapter, Christ reproaches the cities of
Korazin, Bethsaida, and Capernaum for their unbelief (vv. 20–24). The
events Matthew writes about in this section probably occurred at a
slightly later time. (Compare with Luke 7:18–35.)
6. Chapter 12:1–14 concludes the events we associate with the early
period of Christ’s Galilean ministry. Verses 1–8, which refer to the
disciples’ picking and eating grain on the Sabbath, also give us the
one clear chronological indicator in this section. This incident allows
us
to match the timing here with similar accounts in Mark 2:23–28 and
Luke 6:1–5. Since all three Synoptic accounts of the picking of grain on
the Sabbath continue immediately with the miracle of the man healed of
a withered hand, we conclude that they refer to the same event.
This enumeration brings us to the end of Matthew’s record of the events of
the early period. It adds still more details to our understanding of this time in
Christ’s ministry.
6 Identify each of the following items concerning the early period in
Christ’s Galilean ministry. In the blank preceding each notation, write
1 if it occurs in this section of Matthew’s account.
2 if it does not occur in this section of Matthew’s account.
. . . . a Comments on Christ’s overall Galilean ministry and the selection of
some of the disciples
. . . . b Deals with the circumstances surrounding the death of John the Baptist
. . . . c Presents Christ’s Sermon on the Mount
. . . . d Describes the calling and instructing of the Twelve before they are sent
forth for a short period of ministry
. . . . e Includes Christ’s Olivet Discourse
. . . . f Records the incident of the disciples’ picking grain on the
Sabbath, which is a clear chronological indicator
. . . . g Lists Christ’s miracles, including demonstrations of His power over
nature, demon powers, and all sickness and disease

The Account in Luke

Luke 4:14–7:17; 9:1–6
Luke begins his record of Christ’s early Galilean ministry at the same point
as Matthew and Mark. In general, the information he gives is about the same as
that given by the other Synoptic writers. It is interesting to note, though, how
the three writers complement each other. While Matthew observes simply,
“Leaving Nazareth he went and lived in Capernaum” (4:13), Luke records that
the people of Nazareth rejected Christ and wanted to destroy Him (4:16–30),
telling us exactly what happened while He was there. Mark adds that the people
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Lesson 6: The Early Judean and Galilean Ministry

credential of Nazareth were amazed at Christ’s teaching and questioned His credentials*
that which gives a title
to credit or confidence;
and that Christ, in turn, was amazed at their lack of faith (6:1–6).
testimonials which Like Matthew and Mark, Luke records Christ’s move to Capernaum (4:31)
show that a person is
entitled to credit or has and the subsequent calling of the first five disciples (5:1–11; 27–32). Yet Luke,
a right to exercise more than the others, describes the details surrounding their call. He also writes
official power about a number of miracles in this period of Christ’s ministry that we will
consider in a later lesson. While each of the Synoptic writers notes the place of
prayer in the the life of Christ, Luke especially stresses it and alludes to it in this
period (4:42; 5:16; 6:12).
Luke also names the twelve disciples (6:13–16) and tells how Christ
sent them forth, using a Scripture passage (9:1–6) that falls outside the early
Galilean period of ministry. (We have chosen to place this particular passage
here because the parallel accounts in Matthew and Mark occur at this stage
of Christ’s ministry.) Then in 6:17–49, he gives what appears to be a parallel
account of the Sermon on the Mount (Matthew 5–7). However, one
difficulty
we face is reconciling various aspects and incidents of these teachings. Matthew
places the discourses together at the beginning of this period and indicates that
Christ gave them while He sat on a mountainside (5:1). Yet Luke locates his
account of the discourse further in the written record and says Christ delivered it
as He “stood on a level place” (6:17).
We must remember that as each Synoptic writer penned his account, he was
not primarily concerned with chronology nor with every minute detail. In noting
that Christ stood at the beginning of His discourse, Luke did not see the need to
state that perhaps later He sat down and taught. Nor did he indicate a change of
location in Christ’s teaching, although it is obvious He taught in many places.
If we keep these things in mind, we will understand more clearly how the work
of each writer complements rather than contradicts the work of the others.
This mind-set will also help us accept the chronology given only as a helpful
approximation rather than an absolute standard.
Luke concludes his account of this period with the healing of the centurion’s
servant and the raising of a widow’s son from the dead (7:1–17). Luke alone of
the Synoptic writers mentions Christ’s ministry in the town of Nain (7:11–17)
and the results of this dramatic miracle throughout the land of the Jews.
7 Of Luke’s account of the early period in Christ’s Galilean ministry, we
can say most accurately that
a) in general his account parallels the other Synoptic accounts, but it
varies in the details given to certain events.
b) he and Mark appear to give us parallel records of the Sermon on
the Mount, even though their details vary.
c) he introduces a significant amount of material that the other writers
do not mention in their accounts.
d) items b) and c) are true.
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The Life of Christ in the Synoptic Gospels

8 Based on the readings for this portion of Christ’s ministry, we can

conclude that He
a) limited His ministry in Galilee primarily to the area around the shores
of the Sea of Galilee.
b) ministered fairly widely throughout the province of Galilee.
c) confined His activity to the cities of Cana, Capernaum, and Nazareth.
d) moved rather freely between Galilee and Judea during this period,
ministering wherever He could.
9 The chronological indicators in this section indicate that the early period of
Christ’s Galilean ministry covered about
a) eighteen months.
b) one year.
c) nine months.
d) four months.

Objective 6. Discuss the change in people’s attitude toward Christ during the
middle period of His Galilean ministry.

4 The Galilean Ministry: The Middle Period

We now move to the middle period of Christ’s greater Galilean ministry.
The event that marks the transition to this period is the one in which John the
Baptist sends his disciples to ask Christ if He is the Messiah (Matthew 11:2–
19;
Luke 7:18–35). The event that concludes the middle period is the feeding of
the five thousand. In fact, this latter miracle is the only one recorded in all
four Gospels (Matthew 14:13–21; Mark 6:30–44; Luke 9:10–17; John 6:1–
13).
While Christ’s early period of extended ministry in Galilee lasted about
four months, the middle period lasted considerably longer, covering some ten
or eleven months. You might ask, “How do we arrive at this figure?” Once
again our chronological indicators help to answer this question. For example,
if we return to the Scripture passages that mark the end of the early period
(Matthew 12:1–2; Mark 2:23–28; Luke 6:1–2), we find the disciples picking
grain to eat. The ripened grain indicated April or May, and we determined this
was probably near the time of the second Passover Feast (AD 31). Another
month may have passed between this time and the choosing of the Twelve,
the event we used to close the early period.
At this point, Mark and John give us further chronological indicators.
Focusing on the feeding of the five thousand, Mark refers to the “green grass”
(6:39), while John adds that there was “much grass in that place” (6:10) and that
the “Passover, the feast of the Jews, was at hand” (6:4). These facts are notable
because the grass is green in Palestine, especially in the hot Jordan valley, only
at the time of the Passover. These facts indicate the months of April or May and
the third Passover Feast, which occurred one year after the incident involving
the disciples picking grain, or AD 32. (We have based the time frame for this
period on a critical comparison of chronological indicators and all available
evidence from the Synoptic writers. This gives us a helpful, general frame of
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Lesson 6: The Early Judean and Galilean Ministry

reference. Remember, though, that one cannot be dogmatic on matters of remote

dates and times.)
With the exception of one trip (and possibly more) to the east side of the Sea
of Galilee, all of Christ’s ministry occurs in Galilee. You should note that the
Synoptic writers mention two places Christ visited on the other side of the Sea
of Galilee. Matthew refers to “the country of the Gadarenes” (8:28), whereas
Mark (5:1) and Luke (8:26) refer to “the country of the Gerasenes.” However,
some manuscripts of each Synoptic writer refer to “Gergesenes,” which may
indicate that each writer is referring to the same trip.
Since we will cover much of this section’s material in greater detail in later
lessons, our main concern here is to place events in an appropriate reading
order. Thus we will summarize only a few points that need explanation.
We are now in the second full year of Christ’s ministry, which is marked
by a growing controversy. While the people still marvel at His miracles,
doubts and unbelief begin to arise as He explains His mission and shares the
parables of the Kingdom with them. The questions of John the Baptist
(Matthew 11:2– 19; Luke 7:18–35) and Christ’s condemnation of the Galilean
cities
(Matthew 11:20–24) indicate this. So we begin to see a gradual shift in attitude
toward Christ and His ministry, expressing itself initially in His hometown,
Nazareth (Matthew 13:54–58; Mark 6:1–6). However, we see the clearest
evidence of this change when many of Christ’s followers reject His ultimate
purpose (John 6:22–71). Another incident that sheds light on the change
in people’s outlook is the beheading of John the Baptist, which apparently
occurred during this period. This act in itself is an indirect rejection of the
ministry of Christ, for John’s purpose was to serve as the forerunner of Christ.
We have listed the verses of Scripture from the Synoptics that probably fall
within the middle period. You should note that some material contained here
likely belongs to an earlier period.
1. Matthew 11:2–14:21
a. Within this scriptural framework, 12:1–21 records
incidents that probably occurred in the first period of
Christ’s greater Galilean ministry.
b. Passages 8:18, 23–34 and 9:18–34, although recorded earlier in
Matthew, probably belong to this period.
2. Mark 3:20–6:44
Within this scriptural portion, the calling of the Twelve in 6:6–13 belongs
to the early period of Christ’s greater Galilean ministry.
3. Luke 7:18–9:17
The events noted in 9:1–6, as we noted earlier, occurred during the early
period of Christ’s greater Galilean ministry.
While you have seen some of these verses previously, it would be good to
review them again.
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The Life of Christ in the Synoptic Gospels

10 Circle the letter preceding each TRUE statement.

a The middle period of Christ’s greater Galilean ministry begins
with the inquiry of John the Baptist and ends with the feeding of
the five thousand.
b Chronological indicators suggest that the middle period of
Christ’s Galilean ministry covers about ten or eleven months.
c The feeding of the five thousand occurs shortly before the
second Passover Feast.
d Our study has indicated that an abundance of green grass provides solid
evidence of the time of year in Palestine.
e We may characterize the middle period of Christ’s greater
Galilean ministry as one of considerable travel outside Galilee.
f Evidence for a change in people’s attitude toward Christ and
His ministry is limited to one statement in John’s Gospel.
11 In your notebook discuss briefly the change of attitude toward Christ
and His ministry that becomes apparent in this period.

Identify significant events and activities that occurred during

Objective Christ’s later Galilean ministry, as well as facts about this period.

The Galilean Ministry: The Later Period

The feeding of the five thousand is an event that marks both the ending of
the middle and the beginning of the later period of Christ’s Galilean ministry.
About six months elapse between this event and the beginning of our Lord’s
journey to Judea for ministry. Chronologically, this period extends from about
April or May AD 32 to October AD 32.
Although the Synoptics give us no chronological indicator for this period,
it seems the Feast of Tabernacles of John 7:2 corresponds in time with the
final events of Christ’s Galilean ministry. All things considered, this feast
allows
us to make a tentative dating of October AD 32 for the ending of His Galilean
ministry and the beginning of His later Judean ministry.
The Synoptic writers cover the later period of Christ’s Galilean ministry in
the following portions of Scripture:
1. Matthew 14:22–18:35, plus 8:18–22
2. Mark 6:45–9:50
3. Luke 9:18–62
Focusing on this later period indicates that Christ is more and more in the
northern part of Galilee and even as far north as Tyre and Sidon. During this
time, the Synoptics record the following notable events: (1) Christ walking
on the water (Matthew 14:24–33; Mark 6:47–52), (2) Christ feeding the four
thousand (Matthew 15:29–39; Mark 8:3–21), (3) the confession of Peter
(Matthew 16:13–20; Mark 8:27–30; Luke 9:18–21), and (4) the Transfiguration
(Matthew 17:1–8; Mark 9:2–8; Luke 9:28–36).
 133
Lesson 6: The Early Judean and Galilean Ministry

Sidon
Approached
SIDON
RE
by the Greek "Blessed are
wom an you, Si m o n
(Mark 7:25-30) MEDITERRANEAN
Tyr Y son
SEA
e
T C
LIS foJonah."
The Visit to aesarea
Philippi O (Matthew
Bethsaida P
16:13-20)
Tyre,Sidon C
Sea of Galilee
A
, H ippos E Jesus reutrns
by way of
D m Abila
Diul
and G adara Decapoli.s
(Mark 7:13-35)
Caesarea
Philippi
While the foregoing events are prominent during this period, the Synoptic
writers also record a number of Christ’s miracles and teachings. Perhaps the
most significant feature of this period, though, is the amount of time Christ
spends privately with His disciples. This seems to have been a time when the
Lord was trying to pull together many of the teachings of the previous two
years so His disciples could fully understand His purpose and their part.
12 According to our study in this section, the later period of Christ’s
greater Galilean ministry
a) included few recorded miracles and hardly any public teaching.
b) began with the feeding of the five thousand and apparently ended
with the Feast of Tabernacles about October AD 32.
c) was totally devoted to privately teaching His disciples in isolation from
the people.
d) focused on items a) and c) only.
13 Which statement best describes the later period of
Christ’s Galilean ministry?
a) Christ traveled in northern Galilee, Tyre, Sidon, Caesarea Philippi,
and east of the Sea of Galilee as He spent much of His time in private
with His disciples.
b) There is no evidence of public teaching during this period.
c) Hardly any miracles occurred during this period.
d) All of the above are true.
14 Notable events that occurred during the later period of Christ’s
greater Galilean ministry include
a) Christ walking on water and feeding the four thousand.
b) Peter confessing Christ as the Son of God and Christ being transfigured.
c) items a) and b).
d) Christ’s Olivet Discourse in which He predicted events surrounding
His second coming.
134
The Life of Christ in the Synoptic Gospels

Distinguish events that occurred during each period of the

Objective greater Galilean ministry.

A Summary of the Greater Galilean Ministry

Overall, Christ’s greater Galilean ministry lasted about twenty months.
During this time, His reputation underwent several changes. At first He was
gladly received and mingled much with the people. As He moved through the
middle and later periods of His ministry here, however, the criticism of
religious leaders and the unbelief of the people grew. In the later period Christ
also
began to devote more and more private time to the Twelve. During this same
period He spent almost all His time in Galilee with the exception of short trips
to Tyre, Sidon, Caesarea Philippi, and areas east of the Sea of Galilee. Finally,
during these twenty months, Christ made at least two trips to Jerusalem for the
Passover Feast. While it is possible He made other trips, they are not recorded.
The portions of Scripture that record the greater Galilean ministry are
fairly accurate (Matthew 4:12–18:35; Mark 1:14–9:50; Luke 4:14–9:62). The
major difficulty here is with Luke in that we are not sure where to place one
rather long section (10:1–19:27). Although it seems the first part (10:1–
13:35) begins in Galilee and moves into Judea, we cannot be certain. In fact,
as one
moves through this entire section, one gets the vague impression of a continued
movement toward Jerusalem. For example, in 10:38–42, Christ travels to
Bethany and stays in the home of Mary and Martha, which is about two miles
from Jerusalem. Later on, however, He travels along the border between Galilee
and Samaria on the way to Jerusalem (17:11). Even though there is a sense of
movement toward Jerusalem, it is hard to be certain of the time. As a result, we
have placed this entire section of Luke (10:1–19:27) in the lesson on Christ’s
later Judean ministry, even though parts of it may have occurred during His
Galilean ministry.

Samaritans
refuse to
receive Jesus
Jesus' Last Capernaum
Samaritan
healed.
Ptolemais Sea of Galilee (Luke 9:51-56
Tiberias Jesus leeasv
Gadara
Journey to Nazareth Galilee
and enters th
region of Jude
Jerusalem Samaria beyond the
Jordan.
(Matthew 19:1)
Antipatris
Jesus stays
Lydda with Mary and
Martha.
Bethany (Luke 10:38)

In summarizing this segment of Christ’s ministry, we should note the main

events, as well as the activities and attitudes, that characterize it. This summary
should help fix these things in our minds. We may enumerate the following in
regard to this period:
1. Christ called and confirmed the twelve disciples.
2. The disciples received most of their training.
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Lesson 6: The Early Judean and Galilean Ministry

3. Christ performed the greatest number of recorded miracles.

4. Christ’s public ministry came into full view.
5. Christ began to reveal His ultimate purpose and destiny (the cross) to
His disciples.
6. Christ’s ministry, which began with much favor and support,
eventually aroused criticism, unbelief, and rejection.
7. The disciples became fully convinced that Christ was the Son of God.
8. Most of His parables of the Kingdom were delivered.
9. The Transfiguration occurred.
10. Christ gave the most complete explanation of the Kingdom.
This concludes our Lord’s greater Galilean ministry. In the two lessons
inexorably that follow, we will see Christ move inexorably* toward His destiny on the
relentlessly; inflexibly cross, which was His ultimate responsibility on earth.
15 Match each event, activity, or change of attitude (left) with the period
of Galilean ministry during which it occurred (right).
. . . . a Christ selects the twelve disciples. 1) The Early Period
2) The Middle Period
. . . . b Christ spends more and more time in private
3) The Later Period
with the Twelve.
. . . . c People begin to criticize Christ’s ministry,
disbelieve Him, and even reject Him.
. . . . d John the Baptist sends a delegation of
his disciples to ask Christ if He is the
expected Messiah.
. . . . e The Lord limits His ministry primarily to
northern Galilee with the exception of short trips
to Tyre, Sidon, Caesarea Philippi, and the areas
east of the Sea of Galilee.
. . . . f Christ delivers the Sermon on the Mount.
. . . . g This period begins with the imprisonment of
John and ends with the incident of the disciples
picking and eating grain on a Sabbath Day.
. . . . h The feeding of the five thousand marks the
beginning of this period.
. . . . i Two chronological indicators, an abundance
of green grass and the nearness of the
Passover Feast, fix the end of this period.
. . . . j This period lasted about four months.
. . . . k This period appears to have covered some
six months.
. . . . l This period covered some ten or eleven months.
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The Life of Christ in the Synoptic Gospels

Self-Test 6
Essay: In two or three paragraphs, discuss the assertion that the Synoptic
accounts are complementary and present one picture of Christ’s life
and ministry.
Multiple choice: Select the best answer.
1 The most accurate chronological indicator that dates the beginning of
Christ’s ministry is
a) archaeological proof that Jesus was born in 4 BC and began His
ministry at thirty years of age.
b) Luke’s statement that John began his ministry in the first year
of Tiberius Caesar.
c) Luke’s statement that Jesus was about eighteen years of age when
He began His public ministry.
d) Luke’s statement that Jesus was about thirty years of age when
He began His public ministry.
2 Which statement correctly gives events that took place during Christ’s
first year of public ministry?
a) After His baptism and temptation, Christ chose His first disciples
and spent the majority of His time in the Galilean countryside.
b) Christ went to Egypt for a brief period, where He raised His family.
c) Christ went to Galilee for a brief period, performed His first miracle
at Cana, and moved on to Capernaum with His family.
d) Christ spent some time in northern Galilee, where He began privately
training the twelve disciples.
3 In His first year of public ministry, Christ stayed in
a) Galilee except for one brief trip to Perea.
b) the regions of Judea and Galilee about the same amount of time.
c) Judea exclusively, ministering primarily in the countryside.
d) Judea except for one rather short trip to Galilee.
4 According to chronological indicators, Christ’s early Galilean ministry
a) began with the naming of the twelve disciples soon after they picked
grain on the Sabbath.
b) lasted about one month.
c) began with His journey through Samaria and ended with the naming of
the twelve disciples soon after they picked grain on the Sabbath.
d) began with the inquiry of John the Baptist and ended with his death.
5 In terms of location, in the early period of His greater Galilean ministry,
Christ ministered
a) primarily in Cana, Capernaum, and Nazareth.
b) about equally in Judea and Galilee.
c) throughout the province of Galilee.
d) exclusively in the area around the Sea of Galilee.
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Lesson 6: The Early Judean and Galilean Ministry

6 Luke’s account of Christ’s early Galilean ministry generally parallels

what the other Synoptics give, but it varies in detail and
a) stresses heavily what Christ did as opposed to what He said.
b) parallels Matthew’s account of the Sermon on the Mount with
the exception of some details.
c) adds a large amount of new material that the other Synoptic writers
do not give.
d) focuses more on the events that occurred between the early Judean
ministry and the Galilean ministry.
7 The middle period of Christ’s extended Galilean ministry is set apart
from the earlier period by the
a) inquiry of John the Baptist and the feeding of the five thousand.
b) trip to Galilee by way of Samaria and the disciples picking grain on
the Sabbath.
c) feeding of the five thousand and the trip to Judea for ministry.
d) death of John the Baptist and the ministry that centered
in northern Galilee.
8 The middle period of Christ’s Galilean ministry lasted
a) about four months.
b) ten or eleven months.
c) fifteen months.
d) twenty months.
9 The greater Galilean ministry covered a period of about
a) twenty months.
b) ten or eleven months.
c) fifteen months.
d) four months.
10 We can say most accurately of the greater Galilean ministry that it
a) was accomplished exclusively in Galilee.
b) centered in Galilee but included a few brief trips to Tyre,
Sidon, Caesarea Philippi, and areas east of the Sea of Galilee.
c) occurred primarily in Galilee, but it included a few periods of ministry
in Judea.
d) centered in Galilee but included activity in Samaria and
Judea occasionally.
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The Life of Christ in the Synoptic Gospels

Answers to Study Questions

8 b) ministered fairly widely throughout the province of Galilee.
1 Statements a, c, e, and f are true.
9 d) four months.
2 You could have noted that (1) the date of 4 BC has widespread acceptance,
(2) Luke’s dating of the beginning of John’s ministry in the fifteenth year
of Tiberius fixes the event within a known frame of time, and (3) Luke’s
statement indicates that Jesus was about thirty years of age at this time.
10 Statements a, b, and d are true.
3 Statements c, d, e, and f are true.
11 Your answer should note the following: As Christ explained His mission
and shared the parables of the Kingdom, people were offended. John’s
question and the unbelief in the cities where He worked many miracles also
indicate this, as does the loss of many of His followers (John 6). The
beheading
of John also suggests indirectly the rejection of Christ since John was
His forerunner.
4 The order of the items listed is 8, 2, 6, 1, 7, 5, 4, 3.
12 b) began with the feeding of the five thousand and apparently ended with
the Feast of Tabernacles about October AD 32.
5 a) Christ appointed the twelve as apostles to be with Him.
13 a) Christ traveled in northern Galilee, Tyre, Sidon, Caesarea Philippi, and
east of the Sea of Galilee as He spent much of His time in private with
His disciples.
6a 1
b 2
c 1
d 1
e 2
f 1
g 1
14 c) items a) and b).
7 a) in general his account parallels the other Synoptic accounts, but it varies
in the details given to certain events.
15 a 1) The Early Period
b 3) The Later Period
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Lesson 6: The Early Judean and Galilean Ministry

c 2) The Middle Period

d 2) The Middle Period
e 3) The Later Period
f 1) The Early Period
g 1) The Early Period
h 3) The Later Period
i 2) The Middle Period
j 1) The Early Period
k 3) The Later Period
l 2) The Middle Period
7 The Later Judean / Perean
Ministry and the Passion Week

Reviewing Christ’s early Judean and extended Galilean ministry occupied

our attention in the preceding lesson. These phases of ministry, which began
with His baptism and temptation and ended when He left Galilee for His later
Judean ministry, lasted about twenty-eight to thirty months. Then He journeyed
southward to face the final phase of His public ministry. We will focus now on
this stage in His life, which centered in Judea and Perea. We will also study the
events of His last week through the Last Supper.
The Synoptic portrait of Christ’s life is nearly drawn. With bold strokes the
Gospel writers have sketched the story of His mission, miracles, ministry, and
method. Now we see that Jesus “set his face to go to Jerusalem” (Luke 9:51).
His purpose is irrevocable; His direction is set. He who said when He came into
the world, “I have come to do your will, O God” (Hebrews 10:7) now moves
with fixed purpose toward the cross. The final details of this picture add depth
and perspective, as well as pathos, to the scene. Shedding tears over Jerusalem,
teaching vital truths about the end of the age, and revealing the nature of true
servanthood further complement this picture of our Lord.
As each detail emerges from the inspired writers, we see more of the full
beauty of our matchless Lord. Each stroke arouses a heightened sense of drama,
and we realize that what appears to be an inevitable human tragedy in God’s
hands becomes the triumph of the ages. May this portrait awaken in us a new
devotion to Him and an ardent desire to serve Him better.
We are now approaching the last, dramatic days of Christ’s earthly ministry.
His greater Galilean ministry lay behind Him, a brief period of Judean / Perean
ministry lay before Him, and the cross lay just beyond. While all three
Synoptic writers cover the Passion Week fairly well, Luke gives us the greatest
amount of material for Christ’s final months in Judea and on the other side of
the Jordan (Perea). Even so, we will need some help from the Gospel of John to
know when the events of this period occurred.
With these things in mind, let us observe how the accounts of the
inspired writers develop a complete portrait of Christ as each author
contributes what God has quickened to him.
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Lesson 7: The Later Judean / Perean Ministry and the Passion Week

the highlights... ◊ Chronological indicators in the Gospels help determine

when the events of this period occurred. Each writer makes
a contribution to our knowledge of this period.
◊ The term Passion refers especially to the afflictions Jesus
endured in the two days before His death.
◊ While all three Synoptic writers deal with the same facts
regarding the first day of the Passion Week, Matthew and
Luke are less clear on the precise details. The first day of the
Passion Week marked Christ’s triumphal entry into
Jerusalem and a visit to the temple.
◊ On day two of the Passion Week, Christ cursed the fig tree and
challenged the money changers in the temple.
◊ Day three began with Jesus responding to Jewish leaders
challenging His authority. He also commented on a widow’s
offering and delivered His Olivet Discourse. All three
Synoptics record much of His teaching on that day.
◊ The primary difficulty in studying the events of day four is that
we cannot be sure which day Christ shared a meal with
Simon the Leper and Judas defected to the opposition.
◊ The disciples’ question about preparations for the
Passover and Christ’s response are the only activities the
Synoptic Gospels record until the events of the Last
Supper.
the objectives...
7.1 Explain how one may determine the time of Christ’s
later Judean / Perean ministry, and identify what each
Gospel writer contributed to our knowledge of this
period.
7.2 Distinguish the correct definition of the term Passion as it
is used in connection with Christ’s last week.
7.3 Evaluate the Synoptic accounts of day one and identify
the main events and places linked with this day.
7.4 List at least two events that occurred on day two and
identify other events that took place on this day.
7.5 State the feature of day three that is common to all three
Synoptic accounts, and identify the main event of this
day.
7.6 Discuss the difficulty one faces in studying the events
of day four.
7.7 Identify the events of day five up through the Last Supper.
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The Life of Christ in the Synoptic Gospels

the outline... 1 The Later Judean / Perean Ministry

a The Account in John
b The Account in Mark
c The Account in Matthew
d The Account in Luke
e Summary
2 The Passion Week
a Day One: Sunday
b Day Two: Monday
c Day Three: Tuesday
d Day Four: Wednesday
e Day Five: Thursday
f Summary

Objective
7. Explain how one may determine the time of Christ’s later
Judean / Perean ministry, and identify what each Gospel writer
1 contributed to our knowledge of this period.

The Later Judean / Perean Ministry

The Account in John
John 10:1–42
While our focus is on the Synoptic records, we again turn to the Gospel of
John for help in ordering the events of the next six or seven months. In 7:1–52,
John records the events related to Jesus’ appearance at the Feast of
Tabernacles, which occurred in September or October. Also in 10:22–39 he
notes what took place three months after this feast at the Feast of Dedication,
which occurred
in December. Then, in 10:40, John gives the best evidence we have for Christ’s
ministry in Perea. He notes that, following His rejection during the Feast of
Dedication at Jerusalem, Christ went back across the Jordan for ministry to the
place where John had been baptizing in the early days. Apparently, He stayed in
Perea and Judea until the time of the Feast of Passover (11:55).
1 In your notebook discuss briefly John’s contribution to our understanding
of Christ’s later Judean / Perean ministry.
2 Our study to this point indicates that we depend on John’s Gospel for
a) general information on the final months of Christ’s ministry.
b) facts that relate specifically to the Passion Week.
c) the order of events in Christ’s final months of ministry.
d) information on people’s changing attitude toward Christ.

The Account in Mark

Mark 10:1–52
As you probably noticed in the Scripture reading for this section, Mark’s
account of the six- or seven-month period that leads up to the Passion Week is
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Lesson 7: The Later Judean / Perean Ministry and the Passion Week

brief. In fact, he covers this period in just one chapter without fitting events into
any kind of time sequence. However, he does give one chronological indicator
(vv. 32–34). He notes that Christ and His disciples are on their way to
Jerusalem where He will be betrayed and die. This indicates they are making
the journey just before the Feast of Passover (AD 33).
Mark records in verse 1 that Jesus “went to the region of Judea and beyond
the Jordan” and that He taught the crowds that gathered to hear Him. Teaching
that dominates this segment of Christ’s ministry includes the subject of divorce
and the need for childlike faith. Mark also mentions Christ’s encounter with the
rich young ruler, how He dealt with the ambition of James and John, and how
He foretold His betrayal and death. Mark concludes this segment of Christ’s
public ministry with the healing of blind Bartimaeus.
Although Mark’s account is brief, the material in the other Gospels
complements what he gives so that we have a fairly complete record of this
segment of Christ’s ministry. We will cover other aspects of Mark 10 in another
lesson. For now, let us move on to Matthew’s narrative of this period.
3 Discuss Mark’s contribution to our understanding of the
later Judean / Perean ministry, including any limitations.
................................................................................................................................
................................................................................................................................
................................................................................................................................
4 Of Mark’s narrative on Christ’s later Judean / Perean ministry, we can
say most accurately that
a) it is too brief to serve any useful function.
b) it gives a helpful clue for dating this period.
c) it provides evidence of Christ’s ministry on the other side of the Jordan.
d) items b) and c) above are correct.

The Account in Matthew

Matthew 19:1–20:34
Matthew, like Mark, does not give many details of this period. However, he
refers to the same chronological indicator as Mark, indicating that Jesus was on
His way to Jerusalem where He would be betrayed, condemned to die, abused,
and crucified (20:17–19). For this reason, we rely on the other Gospel accounts
for chronological and geographical information for this period.
Many scholars believe Christ’s later Judean ministry began at the Feast
of Tabernacles (John 7:2) in September or October AD 32 (by our dating)
and continued until the Feast of Dedication of that same year. Be this as it
may, we would be in error to make too great a distinction between the Judean
and the Perean phases of ministry, especially in terms of specific periods of
time. Christ may indeed have spent the greater amount of His time between
September and December in Judea, and He might have devoted the majority
of His time between December and the last Passover (April or May AD 33) in
Perea. Even if this were so, it is still evident from the Gospels that He
traveled back and forth between these two regions throughout the whole six-
or seven- month period.
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The Life of Christ in the Synoptic Gospels

5 Discuss briefly what Matthew has contributed to our understanding

of Christ’s later Judean / Perean ministry.
................................................................................................................................
................................................................................................................................
................................................................................................................................

The Account in Luke

Luke 9:51–19:28
Luke’s account of Christ’s later Judean / Perean ministry contrasts
sharply with the accounts of Mark and Matthew. Whereas their focus on this
period is limited, Luke concentrates on it, making it the largest single
section of his narrative. Not only is this section the largest in his Gospel, it is
also the most difficult in terms of chronology. While we may sense that the
events Luke records do not follow a precise chronology, we get the
impression that Christ
is at, near, or moving toward Jerusalem. In contrast to the other Gospel writers,
Luke suggests that Christ’s ministry in the final months may not have been
limited to Judea and Perea. Based on the other Synoptic accounts and the
writings of John, we know Christ traveled extensively in Judea and Perea
during this time; however, Luke records a trip on which Christ “traveled along
the border between Samaria and Galilee.” (Compare 9:51–56 with 17:11.)
Luke indicates that Christ’s later journey through Samaria (9:51–56) was not
as popular as the first (John 4:4–42). He alone of the Gospel writers mentions
the commissioning and sending forth of the seventy (10:1–17). This event may
have taken place either at the end of the Galilean ministry or at the beginning of
the later Judean ministry. Although we cannot be sure of this, their return seems
to have been after Christ withdrew into Judea.
Teaching is the main theme in this section of the narrative. Here Christ
appears to alternate back and forth from discussions with His disciples to
debates with the religious leaders of Israel. Luke records a number of Christ’s
parables as well as several miracles. In fact, much of the material in this section
is unique to his Gospel. Here is a list of the main items Luke records that we
find only in his narrative:
1. Christ’s journey along the border of Samaria and Galilee on the way
to Jerusalem (9:51–56 and 17:11–19)
2. The mission of the seventy-two (10:1–24)
3. The question of the expert of the Law and the Parable of the Good
Samaritan (10:25–37)
4. The visit of Christ with Mary and Martha in Bethany (10:38–42)
5. Christ’s teaching on persistence in prayer (11:1–13)
6. The healing of the disabled woman on the Sabbath (13:10–17)
7. Christ’s dinner with a Pharisee (14:1–24)
The remainder of this section of Luke includes material that is similar to
what is given by Matthew and Mark.
It is increasingly clear from Luke’s narrative that Christ is becoming the
center of growing controversy because of His claims and ministry. Luke
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Lesson 7: The Later Judean / Perean Ministry and the Passion Week

records His debates with the religious leaders and the lessons He gives them
more completely than either of the other Synoptic writers. Clearly, the cross
is coming into focus, and Christ realizes His hour of destiny is approaching
(Matthew 20:17–19; Mark 10:32–34; Luke 18:31–34).
This, then, is Luke’s account of this short but important period of Christ’s
ministry. As we have already stated, Luke does not give the exact locations
where many of the events took place, nor does he place events within a time
frame. While we may adopt a few tentative ideas on these matters, we should
not be too dogmatic in our conclusions.
6 Note briefly Luke’s contribution to our understanding of Christ’s
later Judean / Perean ministry.
................................................................................................................................
................................................................................................................................
................................................................................................................................

Summary
In summary, we may list the following general observations:
1. This period covers a time span of about six or seven months from the
Feast of Tabernacles to Christ’s last Passover Feast.
2. Christ’s ministry at this time centers almost totally in Judea and
Perea with perhaps an occasional trip to other areas.
3. Matthew and Mark deal quite briefly with the events of this period and
give little evidence that helps us locate the events either geographically
or chronologically.
4. Luke records a sizeable amount of material in this section that we can
categorize as Christ’s teachings. In fact, he writes more about
Christ’s teachings here than in any other part of his Gospel narrative.
5. As Luke writes, he tends to alternate between the private teachings
of Christ to His disciples and public debates with the experts of the
Law and Pharisees.
6. We are indebted to the Gospel of John for much of our information
on the geography and chronology of this period.
7. With the passage of time, Christ focuses His attention more
completely on teaching His disciples in private. As His crucifixion
draws nearer, the need becomes more critical for a group of well-
taught followers to continue His work.
8. Finally, from the tone of Christ’s teachings and responses, we
sense a rising tide of controversy to His ministry and claims. In
spite of miracles and sound teaching, unbelief and criticism
increase.
7 Explain briefly how one may determine the time of Christ’s
later Judean / Perean ministry.
146
The Life of Christ in the Synoptic Gospels

8 Circle the letter preceding each TRUE statement.

a Matthew and Mark treat Christ’s Judean / Perean ministry
briefly but comprehensively.
b Matthew and Mark suggest that the events in this period took place just
before Christ’s final Passover Feast.
c While Luke apparently does not give a precise chronology, he
indicates that Christ is at, near, or moving toward Jerusalem.
d In contrast with Matthew and Mark, Luke devotes the major part of his
Gospel to the later Judean / Perean ministry.
e Luke’s main emphasis is on the miracles of Christ that
validated His ministry.
f Luke’s writing style involves pursuing one subject completely until
he exhausts it before moving on to another subject.
9 Match the name of the writer(s) (right) with the event, parable, or healing
especially associated with him (them) (left).
. . . . a Indicates that Christ traveled along the border
between Judea and Samaria 1) Matthew and
Mark
. . . . b Mentions three feasts that serve as indicators 2) Luke
of the time sequence involved in the later 3) John
Judean / Perean ministry 4) Matthew, Mark,
. . . . c Gives the indication that Christ’s later and Luke
Judean / Perean ministry was limited to
these two areas
. . . . d Mentions that Christ warned the disciples about
His betrayal and death in Jerusalem
. . . . e Tells about the mission of the seventy-two and
gives the Parable of the Good Samaritan

Objective 7. Distinguish the correct definition of the term Passion as it is used

in connection with Christ’s last week.

2 The Passion Week

Matthew 21:1–26:35; Mark 11:1–14:26; Luke 19:29–22:38
We now approach the time in which Christ was to fulfill the purpose for
which He was sent to earth: His Passion. Perhaps you wonder why we use
the word Passion to describe the events of His final week on earth. We
derive
this word from the Latin passio, which refers to “suffering” and “enduring.” It
speaks of the endurance of a submissive victim to afflictions laid on him. As
such, Passion speaks forcefully to us of the sufferings of Christ. Although we
use Passion to describe all of Christ’s last week, it refers more specifically to
the events of the last two days of His public ministry. These include the Last
Supper; His prayer and agony in Gethsemane; and His arrest, trials,
crucifixion, death, and burial.
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Lesson 7: The Later Judean / Perean Ministry and the Passion Week

The term Passion in this context was used by the Latin ecclesiastical writers
as early as the second century AD. It also appeared in the earliest English
litanies litanies* of Christ’s sufferings (the 1549 Prayer Book). So when we hear the
prayers that consist of a
series of invocations and term Passion or Passion Week used, it should remind us of Christ’s last
supplications by the leader week and the events that led to His death.
with alternate responses by
the congregation; While our goal is to discuss the events of this last week as completely as
repetitive recitals or possible, we also seek to make them as easy as possible to understand. For this
chants
reason, we will approach the narrative on a day-by-day basis and assess the
contribution of each writer as we study the events of each day.
Once again, we rely on Mark for most of the specific details, for he gives a
clearer account of events on a day-by-day basis than either Matthew or Luke.
For example, on a few occasions several events appear to occur on the same
day. However, in handling the events of this week, Mark sorts out some of the
confusion and relates all of the episodes in a narrative that flows clearly and
communicates easily.
Let us begin by looking at the day of Christ’s triumphant entry into
Jerusalem. Then we will consider the events of each day and continue through
the Last Supper until the time of His arrest.
10 Define the term Passion as it refers to Christ’s last week.
................................................................................................................................
................................................................................................................................
11 Of the word Passion in the context of Christ’s last week, we can
say correctly that
a) it includes the Last Supper, His prayer and agony in the Garden,
and His arrest, trials, crucifixion, death, and burial.
b) it came into use early in the second century AD through the writings
of Latin ecclesiastical writers.
c) it has been used for hundreds of years in the English litanies of
Christ’s sufferings.
d) all of the above is true.

Objective 7. Evaluate the Synoptic accounts of day one and identify the main
events and places linked with this day.

3 Day One: Sunday

Matthew 21:1–11; Mark 11:1–11; Luke 19:29–44
There is some question about whether “the first day of the week” was
Sunday or Monday. Hence, there is some debate when one tries to identify
specifically the days and events of the last week. Since this issue concerns
various opinions, we should not be too dogmatic. For this reason, we have
adopted the view held by many in the larger evangelical community that Christ
entered Jerusalem on Sunday of the final week. Sunday, then, represents the
day of Christ’s triumphal entry into the city of Jerusalem, or day one. We will
fit the events of the next few days into the last week on this basis.
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The Life of Christ in the Synoptic Gospels

The first day of the week was highlighted by Christ’s triumphal entry into
Jerusalem. He had arrived in Bethany, the town that was to be His headquarters
for this last week, on the previous day. Each day, after various activities in
Jerusalem, He and His disciples returned to Bethany, which was about two
miles from Jerusalem, to rest and spend the night.
As you read the various Synoptic accounts of this day, you may have
noted that all the writers begin at the same point. They note Jesus’ approach
to Jerusalem and the procession that begins at the village where the disciples
obtained the donkey (probably Bethphage near Bethany). In addition, they
depict the disciples placing their cloaks on the donkey and the people of the
joyous crowds along the way spreading their cloaks on the road in front of
the caravan. Of the three narratives, however, Mark’s is the clearest in terms
of details that help us place the movements of Christ. On the other hand,
Luke gives the most details on the actions of Christ as He moves toward
Jerusalem.
An example of this is the sorrow Christ expresses for the city as He foretells its
impending destruction.
According to Mark, Christ entered the city of Jerusalem in triumph and then
visited the temple before He retired to Bethany. This represents clearly all He
did on day one. While Matthew and Luke deal with the same general facts,
they are not clear on what happened after He entered Jerusalem. If we read
Matthew only, we get the impression that Christ arrived in Jerusalem, entered
the temple and drove out the money changers, healed the blind and lame, and
then went out to Bethany to spend the night. Yet Mark states clearly that Christ
entered Jerusalem and went to the temple, looked around, and then returned to
Bethany with the Twelve for the night since it was already late. According to
Mark, then, Christ did not drive out the money changers until the next day
(Monday). It appears that to reconcile Matthew’s account with Mark’s, verses
12–14 of Matthew 21 should follow verse 22.
Thus ends day one of this important week. Christ has entered Jerusalem to
begin preparations for taking part in His last Passover Feast. The next few days
will be filled with events, ending in an act that will change the course of
history for humankind.
12 Evaluate briefly the various Synoptic accounts of day one.
................................................................................................................................
................................................................................................................................
13 Circle the letter preceding each TRUE statement.
a Christ used the town of Bethany as His headquarters during the
Passion Week.
b The Synoptic accounts seem to indicate that the procession that ended
with the triumphal entry into Jerusalem began in Bethphage.
c Of the three accounts, Luke’s gives the most precise details on
the events of day one.
d Luke gives more details on the activities of Christ on day one than
the other Synoptic writers.
e Mark, whose account is brief but precise, notes that on day one
Christ arrived in Jerusalem, entered the temple and looked around,
then returned to Bethany.
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Objective 7. List at least two events that occurred on day two and identify
other events that took place on this day.

4 Day Two: Monday

Matthew 21:12–17; Mark 11:12–19; Luke 19:45–48
Christ did two things on day two that pointed to His authority as the Son
of God. First, He cursed the fig tree, then He drove the money changers
from the temple.
As you probably noted in the Scripture reading, only Matthew and Mark
record the cursing of the fig tree, but all three mention His encounter with the
money changers. As a matter of fact, this is the second time Christ has had to
deal with money changers in the temple. According to John 2:15, He had a
similar encounter at the beginning of His ministry.
In the context of day two, Matthew adds that Jesus healed the blind and
lame who came to Him in the temple (21:14). Mark says, in addition, that Jesus
amazed the crowds with His teaching (11:17–18), and Luke says Christ
engaged in teaching every day (19:47). Finally, Mark and Luke make
significant remarks about the opposition Christ generates by His activities.
Mark observes that
the chief priests and teachers of the Law began looking for ways to kill Him
because they feared His power over the people (11:18). Luke indicates that the
Jewish leaders were finding it difficult to kill Christ because He was accepted
by the people (19:47–48).
14 List at least two events that occurred on day two.
................................................................................................................................
................................................................................................................................
15 Christ’s activities on day two of the Passion Week include
a) teaching in the temple.
b) healing those who were blind and lame.
c) items a) and b).
d) times of private counseling and ministry to the Twelve.
16 Christ’s two main activities on day two revealed His
a) authority as the Son of God.
b) power to act in the social realm.
c) attitude toward the religious institutions of the day.
d) awareness of the spiritual opposition He faced.
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Objective 7. State the feature of day three that is common to all three
Synoptic accounts, and identify the main event of this day.

5 Day Three: Tuesday

Matthew 21:18–26:5; Mark 11:20–14:2; Luke 20:1–22:2
Up to this point in the last week, the Synoptic writers have needed relatively
little space to record the major events of each day. In fact, what they record
for the first two days covers less than twenty verses in our Bible, and their
emphases vary a bit. However, in recording the events of day three, the feature
they share in common is their emphasis on the teaching of Christ. It includes
an abundance of parables as well as the most extensive record of Christ’s
teaching on future events.
At the beginning of day three, Christ and His disciples move once again
from Bethany to Jerusalem. As they walk along, the disciples see that the fig
tree Christ had cursed the previous day has withered from its roots.
Let us pause here and consider the difficulty Bible students encounter on
occasion as they attempt to reconcile the placement of events that are recorded
differently by several writers. For example, if you read Matthew’s account of
this incident, you get the impression that the fig tree withered immediately
when Christ cursed it. This prompts the disciples who witness the incident to
react in amazement and ask, “How did the fig tree wither at once?” (Matthew
21:20).
This appears to be the clear meaning of Matthew. Mark, on the other hand,
notes distinctly that Christ cursed the fig tree on the second day (Mark 11:12–
14) while He was traveling between Bethany and Jerusalem. To this point there
is no problem of agreement. Yet Mark records that it was during the journey
between Bethany and Jerusalem on the third day that the disciples saw the
withered fig tree and wondered at it (Mark 11:20–21). Which version does
one accept?
While there is no sure answer, perhaps the simplest is to suggest that
between Matthew 21:19 and 21:20 one day has passed. When one finds a
problem such as this, usually the best approach is to fit the least clear into the
most clear. Since the wording in Mark appears to be the most clear, we accept
Mark’s version as our basis for chronological interpretation.
Day three begins with controversy as the chief priests, the teachers of the
Law, and the elders challenge Christ’s authority. Faced with their challenge,
Christ engages them and in the process gives the Parable of the Tenants. He
also comments on paying taxes to Caesar and responds to their question of
marriage at the resurrection. Then He confounds them with the question, “How
can they say that the Christ is David’s son?” (Luke 20:41). Finally, as the
morning ends, He condemns their hypocrisy, as Matthew notes in his rather
lengthy account (Matthew 23:1–39).
Both Mark and Luke note that before He leaves the temple, Jesus sits
down opposite the temple treasury and watches the people give their offerings.
They also record His comments regarding the widow’s offering.
In the afternoon, Christ goes out to the Mount of Olives where He delivers
His well-known Olivet Discourse on future events, which all three Synoptic
writers mention at length. To fully appreciate the importance of Christ’s
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teachings on this subject, we should simply note the amount of space the writers
devote to what He said (Matthew 24:1–25:46; Mark 13:1–37; Luke 21:5–36).
Following this amazing discourse, Christ and His disciples return to Bethany
for the night. Now the Passover and the Feast of Unleavened Bread are only
two days away. Consequently, the chief priests and elders of the Jews assemble
to plot His arrest and death.
17 State briefly the feature of day three that is common to all
three Synoptic writers.
................................................................................................................................
................................................................................................................................
18 Circle the letter preceding each TRUE statement.
a According to Mark, Jesus cursed the fig tree on day two, but
the disciples did not note the effect until day three.
b Where two versions of the same event vary in the Bible, a safe rule to
use is to fit the least clear into the most clear.
c Day three began with controversy between religious leaders and Christ
over His authority, continued with His responses and questions, and
ended with an extended discourse on the future.
d The Parable of the Tenants, paying taxes to Caesar, marriage at
the resurrection, and the sonship of Christ—all of these appear in
the Synoptic accounts.

Objective 7. Discuss the difficulty one faces in studying the events of day four.

6 Day Four: Wednesday

Matthew 26:6–16; Mark 14:3–11; Luke 22:3–6
Since we have accepted Sunday as the day of Christ’s triumphal entry into
Jerusalem, Wednesday is essentially a “silent” day in terms of Christ’s
activities. While we will place two events on Wednesday, they could have
occurred on Tuesday evening. Let us now consider each of these events in the
light of biblical evidence.
Matthew 26:6–13 and Mark 14:3–9 reveal that Christ has a meal in the home
of Simon the Leper. Although we hear nothing more of Simon, it is likely he
was one of the lepers whom Christ had healed. Here a woman (unnamed in the
Synoptic writers but identified as Mary in John 12:3–8) anoints Christ with a
costly perfume. Unfortunately, some of those present neither understood the
significance of this act nor the devotion that prompted it, so Christ rebuked their
smallness of spirit and commended the act.
Judas Iscariot, who will ultimately betray Christ, makes his first contact
with the chief priests at this time. His purpose is to find a convenient time to
deliver Christ into their hands. The conspiracy against Christ now moves along
rapidly as the traitor awaits a time when he can betray Christ in the absence of
the crowds (Matthew 26:14–16; Mark 14:10,11; Luke 22:3–6).
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If these events occurred on Wednesday, they are the only recorded events
of this day. However, if they occurred in the evening after Christ’s long day
of teaching on Tuesday, then Wednesday is a silent day. Perhaps Christ used
this
day to rest and be with His disciples. Or He may have used the time to teach His
disciples privately. Be this as it may, since we have no concrete evidence, the
best we can do is suggest what He might have done.
19 Discuss briefly the difficulty we have in studying Christ’s activities
on day four.
................................................................................................................................
................................................................................................................................

Objective 7. Identify the events of day five up through the Last Supper.

7 Day Five: Thursday

Matthew 26:17–30; Mark 14:12–26; Luke 22:7–39
We now arrive at the day that begins the actual Passion of Christ. Before
the evening of this day is over, Christ will have had His last meal with His
disciples, prayed in the Garden of Gethsemane, suffered betrayal and arrest, and
begun His trial. (We will discuss these last three matters in Lesson 8.) As we
study the accounts of this day’s events, we should note that the Synoptic writers
give little detail of Christ’s activities prior to the incidents that fill the evening.
As the day begins, all three Synoptic writers note that the disciples ask
Christ about preparations for the Passover. They also record His response that
indicates where they should go, who they should ask, and what they should do
to secure a room to accommodate those who will share the Last Supper with
Him. After these initial questions and Christ’s responses, the writers record no
further activity until evening and the actual supper.
Before we discuss the Last Supper and related events, we should mention
that scholars debate whether the Last Supper was in fact the Passover meal.
The Synoptic Gospels indicate clearly that it was, but John indicates that the
Feast of the Passover was to be taken on the Friday (day six) that Christ was
crucified (John 18:28, 39; 19:14). This indicates simply that the Last Supper
may have been a meal other than the Passover. We should hasten to add that
many Bible scholars believe the weight of evidence favors the view presented
by the Synoptic Gospels, namely, that the Last Supper was the Passover meal.
This is the viewpoint we have adopted for this course. As for John’s view, we
believe
it can be explained in a credible way to support this view. We raise the issue
here simply to let you know that questions of interpretation do arise at times
in Scripture. When this occurs, we can find help in a multitude of good,
sound texts that focus on issues of this kind.
Of the Synoptic writers, Luke gives the most commentary on the Last
Supper. In fact, he includes some things that the other writers omit. For
example, during the meal a dispute arises among the disciples about which one
of them is considered greatest (22:24). This dispute and Christ’s answer bring
into focus the matter of servanthood. Examples of this kind indicate that Luke is
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careful in recording even seemingly small details in his record. While all three
writers include details of the Last Supper, the records of Matthew and Mark
are brief. The three also record Christ’s prediction that one of His disciples
will betray Him, and they all write about the ordinance Christ institutes that
will become a permanent part of church worship. Strangely enough, the
Synoptic
writers do not record the episode of Christ washing the disciples’ feet; only John
mentions this additional activity in John 13:4–5.
Following the Passover meal, then, Christ and His disciples leave the
upper room and go to the Mount of Olives. There He predicts Peter’s denial.
Then they go to Gethsemane where Christ prays earnestly for some time until
His arrest. The hour is late, and the forces of darkness are moving to
apprehend Him. Fortified by His communion with the Father, our Lord
prepares to make the ultimate sacrifice. Thus ends day five.
20 Circle the letter preceding each TRUE statement concerning day five of
the Passion Week.
a The disciples’ question in the morning about preparations for the
Passover and Christ’s response are the only activities the
Synoptic Gospels record until the events of the Last Supper.
b All of the Gospel accounts identify the Last Supper as the
Passover meal.
c While all of the Synoptic writers mention the Last Supper, Luke
alone notes the disciples’ dispute about which of them was the
greatest.
d Matthew alone of the writers notes Christ’s prediction that one of
His disciples would betray Him.
e All of the Gospel accounts mention the episode in which Christ washed
the disciples’ feet.
f All of the Synoptic writers note that Christ institutes the ordinance of
the Lord’s Supper as an enduring part of His followers’ worship.

Summary
As we have seen, this last week has been a busy one for our Lord. There is
no doubt from the scriptural context that Christ is aware of its significance. He
traumatic knows this is a difficult and traumatic* time for the disciples in general and
a disordered psychic or
behavioral state resulting disastrous in particular for one—Judas. At the outset, He realizes that with the
from mental or emotional exception of two or three days of teaching and debate, He has said all that He
stress or physical injury
has to say. He will, of course, teach during His post-resurrection appearances to
His disciples, but then the relationship will be different.
During this time, we catch an occasional glimpse of Christ’s depth of
feeling. Weeping over the city of Jerusalem especially reveals His concern, for
He knows the ultimate destiny of the city and its people. In this same vein, He
discloses a general outline of the course of the age in His teaching on the future.
We do not know if this is the only time that Christ unveiled the future. But
we do know He chose this week to give some of His clearest teaching on the
events at the end of this age. All three Synoptic writers note this emphasis and
record His teaching on this subject in considerable detail (Matthew 24:1–25:46;
Mark 13:1–37; Luke 21:5–36).
The emphasis of this week seems to be more on the teachings of Christ than
on His miracles. In fact, these teachings brought Him into sharp controversy
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with the religious leaders. We also see an increase in the activity of the
Sadducees and their scribes. In the past, the Pharisees seemed to be the religious
leaders who contended most with Christ. Of course, one reason for this was the
Pharisees’ connection with the synagogues scattered throughout the land of the
Jews. The Sadducees and chief priests, on the other hand, were confined to the
temple in Jerusalem. Nevertheless, when it became apparent to the chief priests
that the teachings of Christ conflicted with their own interests, they determined
to kill Him. From the human perspective, then, it was as much the wrath of the
Sadducees as the ire of the Pharisees that brought Christ to His death.
As the events of the week move toward their climax, we see Judas give in
to the temptation of Satan and then make his tragic decision. Even though He is
fully aware of this traitorous act, the presence of the powers of darkness, and all
that will happen, Christ does not waiver from His decision that will ultimately
pay the penalty for the sins of all people and provide an opportunity for them to
be freed from sin’s power.
Most Christians find it difficult to read the accounts of this week without
feeling the mounting tension. As one attempts to imagine oneself in the place of
Christ as He sees the events unfold so prophetically, one becomes aware of the
remarkable act that is about to occur. The drama of the ages is about to reach its
most climactic hour.
This week that began with the triumphal entry into Jerusalem reaches to
Gethsemane. In our next lesson, we will take up the narrative in Gethsemane
and continue through Christ’s ascension into heaven.
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Lesson 7: The Later Judean / Perean Ministry and the Passion Week

Self-Test 7
Essay: In two or three paragraphs, explain how one may determine the time of
Christ’s later Judean / Perean ministry.
Multiple choice: Select the best answer.
1 In terms of Christ’s later Judean / Perean ministry, John
a) makes only a vague statement about the entire period.
b) gives the best evidence we have for Christ’s Perean ministry.
c) does not mention the Perean ministry.
d) focuses exclusively on Christ’s ministry in Judea.
2 Matthew’s account of Christ’s final months of activity in Judea and Perea is
a) quite detailed and gives a complete picture of this aspect
of Christ’s ministry.
b) shorter than Mark’s and gives no indication of the Perean ministry.
c) like Mark’s because it is brief and refers to the
same chronological indicator.
d) longer and more detailed than those of the other Synoptic writers.
3 When we use the word Passion in connection with Christ’s last week,
we understand that it refers to His
a) suffering and the affliction He endured as an innocent victim.
b) humiliation by the religious and civil leaders of the Jews.
c) zeal for the Father that He revealed in purifying the temple.
d) righteous anger over the hardness of people’s hearts in resisting
the good news.
4 Of the three Synoptic accounts of day one, we can say most accurately that
they all deal with the same facts, but
a) Mark’s is the briefest and the most concise.
b) none gives a clear account of the events of this day.
c) Matthew’s is longer than the others and more helpful.
d) Luke gives the most concise record.
5 The most accurate account of day one indicates that Christ entered
Jerusalem in triumph,
a) then retired to Bethany.
b) then drove the money changers from the temple.
c) went to the temple and looked around, then retired to Bethany.
d) confronted the religious leaders in the temple who questioned His
authority, then retired to Bethany.
6 Day two is especially characterized by the
a) triumphal entry and the expulsion of the money changers from
the temple.
b) cursing of the fig tree and clearing the temple of the money changers.
c) meal in Simon’s home and Judas’ decision to betray Christ.
d) disciples observing the withered fig tree and Christ’s teaching
on future events.
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7 Christ’s main activities on day two especially revealed His

a) concern for the Law.
b) divine authority.
c) compulsion to do God’s will.
d) human feelings.
8 The feature that is common to all the Synoptic writers regarding the events
of day three is their
a) emphasis on Christ’s teaching, which included parables and an
extended discussion of future events.
b) omission of anything of consequence for this day.
c) detailed discussion of the events of the evening after Christ and His
disciples returned from Jerusalem.
d) indication that Christ taught His disciples extensively in private while
they rested from external ministry.
9 In terms of the events of day four, we have concluded that Christ
a) ascended into heaven.
b) was crucified.
c) possibly had a meal at the home of Simon the Leper, and Judas
may have gone to the chief priests to betray Christ.
d) had the Passover meal with His disciples and instituted the
Lord’s Supper.
10 Regarding day five, the Synoptic Gospels included the following:
a) Christ raises Lazarus from the dead.
b) Christ is surprised and devastated by His betrayal and declares that
John is considered the greatest disciple.
c) Christ and the Twelve share the Passover meal, and Christ institutes
the ordinance of the Lord’s Supper.
d) Christ washes the disciples’ feet, teaches on prayer and the Holy
Spirit, and prays His high priest prayer.
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Answers to Study Questions

11 d) all of the above is true.
1 John gives several chronological indicators that help in ordering the events
of this period. He mentions the Feast of Tabernacles (September or
October), which Jesus attended in Jerusalem; the Feast of Dedication
(December), during which Jesus was rejected and that led to His withdrawal
to Perea; and the Feast of Passover (April or May), for which Jesus returned
to Jerusalem.
12 While all three Synoptic writers deal with the same facts, Matthew and Luke
are less clear on the precise details of what occurred on this day. Mark’s
commentary is concise but accurate.
2 c) the order of events in Christ’s final months of ministry.
13 Statements a, b, d, and e are true.
3 Mark mentions Christ’s ministry in Perea and gives one important
indication of the time frame in which it occurred. He indicates that the
events in this period occurred just before Christ’s final Passover (AD 33).
One weakness of Mark’s account is that it is so brief.
14 The main events that occurred on day two were Christ’s cursing of the
fig tree and His encounter with the money changers in the temple.
4 d) items b) and c) above are correct.
15 c) items a) and b).
5 Matthew’s account is brief like Mark’s. Like Mark, he gives us the same
chronological indicator when he mentions the events that occurred as Christ
moved toward the final Passover at Jerusalem.
16 a) authority as the Son of God.
6 Luke gives us a wealth of detail about Christ’s ministry in this period,
especially His parables and teaching. He also gives us information about
Christ’s ministry outside Judea and Perea, as well as the commissioning
and sending out of the seventy-two.
17 They record much of the teaching Christ gave on this day, including
a number of parables and His teaching on future events.
7 The chronological indicators in John’s Gospel help determine when the
events of this period occurred. The three feasts John mentions reveal that
this period covered the six or seven months leading up to the final Feast of
Passover. John also helps us locate the events he records in Judea and
Perea.
18 All of these statements are true.
8 Statements b, c, and d are true.
19 Our primary difficulty is that we cannot be sure whether Christ’s meal with
Simon the Leper and Judas’ defection to the opposition occurred on
Tuesday evening or on Wednesday.
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9a 2) Luke
b 3) John
c 1) Matthew and Mark
d 4) Matthew, Mark, and Luke
e 2) Luke
20 Statements a, c, and f are true.
10 It refers especially to the suffering of Christ and the afflictions He
endured as an innocent victim in the final two days before His death.
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Lesson 7: The Later Judean / Perean Ministry and the Passion Week
 8 The Arrest, Trial, Crucifixion,
and Resurrection

This lesson brings us to the end of the second unit. The accounts of Christ’s
early years and the preparations for His disclosure to Israel represented the
emphasis of Lesson 5. Next, we examined His early ministry in Galilee and
later His extended activity there. Then in the last lesson, we considered His
later ministry in Judea and Perea in the period just before the Passion Week.
Now we turn to the chain of events that begins with His arrest in Gethsemane
and ends with His ascension.
As you consider the Scripture reading for this lesson, you should note
that all the Synoptic writers document the events of this period thoroughly,
especially from the point of Christ’s arrest. They apparently felt led to stress
the events of this period, as well as those of the Passion Week, more than some
earlier periods in Christ’s life. Undoubtedly, they did so because the
Crucifixion and the Resurrection have special meaning and significance for all
of us who name Christ as Savior. Indeed, these culminating acts in Christ’s life
give us
the opportunity to be participants in His kingdom. So it is altogether fitting and
proper for us to celebrate them in remembrance of Him.
As we address the episodes in this lesson and follow the chronology of
events, may we be inspired by our Lord’s devotion to the redemption of
all people so that we will be committed to follow in His steps.
the highlights... ◊ In the Garden of Gethsemane, Christ revealed the extent of
God’s love that caused Him to send His Son to pay the
penalty for humanity’s sins. The apathy of those closest to
Christ and their need for prayer was revealed.
◊ The Synoptic writers give a brief and forthright account of
Jesus’ arrest. Each Synoptic writer includes something
unique about the arrest.
◊ Jesus’ trial was highly irregular, conducted at night with
no defense witnesses. The witnesses for the
prosecution disagreed, and treason was not in the initial
charges.
◊ Because the Jews were under Roman authority, the
trial included both Roman and Jewish aspects.
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◊ The Gospel writers divide the time of the Crucifixion into two
periods. During the first three hours, soldiers cast lots for
Christ’s garments. In the second three hours, darkness came
over the land and Christ died. During the hours Christ hung
on the cross, He uttered seven sayings.
◊ Christ’s burial was unique, both in who performed the
burial and in how His tomb was secured.
◊ Christ was buried on Friday, so He was in the tomb part of
Friday, all of Saturday, and part of Sunday. It was
customary to count parts of days as whole days. From His
resurrection
until His ascension, Christ appeared on numerous occasions to
various people and groups of people.
the objectives...
8.1 Discuss the significance of the events that occurred
in Gethsemane.
8.2 Identify important details of the arrest and state in which
of the Synoptic Gospels each is located.
8.3 Order the events of the trial and distinguish between
its Roman and Jewish aspects.
8.4 Identify events related to the trial, including the various
charges brought against Christ, and discuss the nature
of the trial.
8.5 Describe important details of the Crucifixion and
distinguish Christ’s last sayings from His other sayings.
8.6 Identify important details about the burial of Christ
and people and events related to it.
8.7 Indicate the possible order of the resurrection
appearances of Christ.
8.8 Explain how Christ fulfilled His promise to rise from
the dead on the third day, and identify facts about
the post-resurrection appearances of Christ recorded
in the Scriptures.
the outline... 1 The Place Called Gethsemane and the Arrest
a The Place Called Gethsemane
b The Arrest
2 The Trial
3 The Crucifixion
4 The Burial
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5 The Resurrection Appearances

a According to Matthew
b According to Mark
c According to Luke
d The Ascension

Objective 8. Discuss the significance of the events that occurred

in Gethsemane.

1 The Place Called Gethsemane and the Arrest

At the conclusion of Lesson 7, we noted that following the Passover meal,
Christ and His disciples went to the Mount of Olives. There, Christ predicted
that all of the disciples would fall away and disown Him that very night. From
this particular location, the group moved to a place called Gethsemane. With
these background facts in mind, let us move now to the events that take place in
Gethsemane and end with Christ’s arrest.

The Place Called Gethsemane

Matthew 26:36–46; Mark 14:32–42; Luke 22:39–46
As you have probably noticed, the Synoptic accounts of Christ’s activities
from the end of the Lord’s Supper to the walk into Gethsemane are very brief.
By contrast, John gives a far more complete account of this period (John 13:31–
17:26).
In reading the Scripture passages for this section, you may have noticed
a slight difference in the Synoptic accounts. While Mark and Matthew note
the transition from the Last Supper to the Mount of Olives and then to a place
called Gethsemane, Luke does not mention this. Gethsemane was the name
of a garden across the Kidron Valley, east of the temple area, at the foot of
the Mount of Olives. Apparently it was not far from the place where Jesus
“went, as was his custom, to the Mount of Olives” (Luke 22:39) to the “place
called Gethsemane” (Matthew 26:36; Mark 14:32).
Let us briefly summarize the events in the Garden just before Christ’s arrest.
The Synoptic writers indicate that all of the disciples went with Christ to the
Garden. Perhaps at this point you may be inclined to ask whether all refers to
all twelve of the disciples or only the remaining eleven. Although the writers
mention that Christ had predicted His betrayal during the Last Supper, they do
not say when Judas actually left the group to carry out his part in the
conspiracy against Christ. At this point, John sheds some helpful light on this
matter. He states that when Christ identified Judas as His betrayer, Judas left
the group (John 13:24–30).
After reaching Gethsemane, Matthew and Mark state that Christ took Peter,
James, and John into the Garden, leaving the other disciples at its edge. While
Luke does not mention the separation of the disciples, he does note that Christ
left the disciples, “withdrew from them about a stone’s throw, and knelt down
and prayed” (Luke 22:41). It is not clear whether he means a stone’s throw from
the main body of the disciples or from the three. In any case, Matthew and Mark
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do state that after admonishing the three to stay and keep watch with Him, the
Master went “a little farther” to pray. This could possibly be the stone’s throw
Luke mentions, although it appears that the three select disciples were a little
closer to Jesus than that. Since the term “stone’s throw” is somewhat
indefinite, it could represent quite some distance.
We do not want to belabor a point on which the Gospels are not exact.
However, students of Scripture have often wondered just how close the three
were to Christ while He was praying. Being close to Him as He agonized
in prayer yet sleeping indicates their apathy to Christ and His need at
this critical hour.

Jesus' triumphal
entry from Bethany
Jesus condemned
Antoma
(Praetorium)

a
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ol
Crucifixion D Preaching
and burial a T
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ip Jesus
as
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arrested
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k cleansed
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Gethsemane
Herod
Antipas'
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Herod's
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Jesus before
high priests;
Peter's denial

House
of
Caiaphas
From Bethany

To Gethsemane
Last
Supper

The Last Week of Jesus’ Life

164
The Life of Christ in the Synoptic Gospels

Matthew and Mark provide a good outline of the order of Christ’s prayer.
According to them, He entered the Garden with the three, left them at a
specific location, went a little farther, and prayed for about an hour (Matthew
26:40; Mark 14:37). Returning to the three and finding them sleeping led Him
to chide them about their apparent lack of concern. We do not know if they
awoke at this time and then went back to sleep. We do know that after His first
session
of prayer and disappointment with the sleeping disciples, Christ returned for
another season of prayer with His Father. When He returned the second time
to the three disciples, they were either again or still sleeping. To say the least,
the disciples were speechless (Mark 14:40). Leaving them, He retired for a
third period of prayer. Finally, returning to the disciples, He awoke them and
announced His imminent betrayal.
While Matthew and Mark give more details concerning who went into the
Garden, Luke deals more specifically with Christ’s agony in the Garden. He
states that after Christ prayed, “Father, if you are willing, remove this cup from
me. Nevertheless, not my will, but yours, be done” (Luke 22:42), an angel
appeared from heaven to strengthen Him. So intense was Christ’s last plea that,
if it were the Father’s will, He asked to be spared the awful suffering that lay
ahead. The intensity of His prayer and the anguish of His soul were so great that
His sweat fell like drops of blood to the ground. What was it that Christ recoiled
from? Certainly, it was not from physical suffering. While we cannot know just
what He faced in this lonely hour, the prospect that filled Him with such horror
was God’s judgment on our sin. The cup involved paying the penalty that would
have been ours had not Christ paid it for us (2 Corinthians 5:18–21).
1 Circle the letter preceding each TRUE statement.
a It is correct to say that the place called Gethsemane was near the Mount
of Olives.
b All the Synoptic accounts indicate that while Christ took the disciples
with Him to Gethsemane, He took only three into the Garden.
c The Synoptic accounts indicate that Judas was with the other disciples
while they waited for Christ in Gethsemane.
d Apparently the three were very near Christ as He prayed; so they heard
His prayer, recognized His intense agony, and had feelings of guilt
because of their own indifference.
e Although Matthew and Mark give clearer details of Christ in
Gethsemane than Luke does, Luke gives more specific
information about the nature of Christ’s prayer than the other two
writers.
2 Discuss the significance of the events that occurred in Gethsemane.
................................................................................................................................
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

Identify important details of the arrest and state in which of the

Objective Synoptic Gospels each is located.
The Arrest
Matthew 26:47–56; Mark 14:43–52; Luke 22:47–53
The Synoptic writers give a brief and forthright account of the arrest.
Immediately after Christ awakens His three sleeping disciples, Judas and a
crowd armed with swords and clubs arrive. By comparing the three Synoptic
accounts with the account given in John 18:1–12, it appears that the crowd
was composed of Roman soldiers (John alone mentions the soldiers) who
were probably attached to temple duty, Jewish officials who were sent by the
chief priests, Judas, and possibly some curious onlookers. All the Synoptics
record that Judas kissed Christ. This was a prearranged signal to identify the
one to be arrested.
Each Synoptic writer, as well as John, includes something unique about the
arrest. Note especially the following:
1. Matthew alone of the Synoptic writers indicates that Christ could
have been rescued from the situation by calling on twelve legions of
angels (26:53).
2. Mark mentions that a young man followed Christ who wore nothing
but a linen garment. He was seized by the crowd but escaped and
fled naked, leaving his garment behind him. As suggested earlier in
this course, this may have been Mark himself (14:51–52).
3. Luke is the only Gospel writer to mention that Christ healed the ear
of the high priest’s servant, which had been cut off by one of
Christ’s companions (22:50–51).
4. John supplements the Synoptic accounts by noting the name of the
companion who cut off the servant’s ear—Peter—and the name of
the servant—Malchus (18:10).
In summary, we note that as the crowd moves to arrest Him, Christ is
completely in command. There is a serene dignity about Him throughout this
traumatic event. He expresses only love for the traitor. Thus, when Peter
draws his sword and attacks the servant of the high priest, Christ heals the
injured man. No one could have better controlled the situation. He had come
to fulfill the Scriptures, and He knew it must be so. His submission to what
had to be prompted His followers to desert Him. Then, turning to His captors,
He said, “This is your hour, and the power of darkness” (Luke 22:53).
At this point, it is probably right at the midnight hour or perhaps a bit after.
Events now move quickly to the circumstances of the trial.
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The Life of Christ in the Synoptic Gospels

3 Match the appropriate Gospel (right) with the information it gives about the
arrest of Christ (left).
. . . . a Notes that Christ healed the ear of the high priest’s servant
1) Matthew
. . . . b Identifies Peter as the one who cut off the ear of the high 2) Mark
priest’s servant named Malchus 3) Luke
. . . . c Records that Christ could have been defended by twelve 4) John
legions of angels
. . . . d Observes that a young man who followed Christ
was seized by the crowd but escaped, leaving his
garment behind
. . . . e Says that part of the crowd was composed of a detachment
of soldiers

Order the events of the trial and distinguish between its Roman
Objective and Jewish aspects.

Objective 8. Identify events related to the trial, including the various charges
brought against Christ, and discuss the nature of the trial.

4 The Trial
Matthew 26:57–27:31; Mark 14:53–15:20; Luke 22:54–23:25
As we approach the various aspects of the trial, events become a bit more
complex. Recognizing the importance of this time, the Gospel writers devote
a considerable amount of material to the episodes from the arrest to the
Crucifixion. Perhaps the best way to treat this section is to list each event in a
series of short, chronological paragraphs. Enumerating the action in this way
can help you understand the strategic flow of events more easily.
1. The Synoptic Gospels indicate that Christ was taken directly to the house
of Caiaphas, the current high priest. However, the writer John states more
specifically that Christ was first taken to Annas, the father-in-law of Caiaphas,
who was a former high priest (John 18:12–14). Although he was not the ruling
high priest, Annas exercised considerable influence in Jewish religious affairs.
Many Bible scholars feel he was the real power behind the Sadducean
postulate priesthood. Consequently, they postulate* that the hearing before Annas was
to assume or claim as true
arranged so that he could determine the direction and conclusion of the
following trial.
emeritus 2. Annas questioned Christ on two specific points: His doctrine and His
holding after retirement an disciples. Receiving what he felt were unsatisfactory answers to his questions,
honorary title Annas sent Christ to Caiaphas for further examination. Some have speculated
corresponding to that held
last during active service that Caiaphas’s home was a large structure surrounded by a courtyard. With
incumbent
Annas’s position as “high priest emeritus*” and his considerable influence in
the holder of an office; relation to the incumbent* high priest, he could easily have had quarters in this
occupying a specified house in addition to a larger home elsewhere in the city. If this were the case,
office
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

the hearing and subsequent examination by Caiaphas may have occurred in the
same house.
3. During the examination at Caiaphas’s house, the chief priests and the
Sanhedrin attempted to find evidence against Christ in order to put Him to
death. One method they used was to produce false witnesses to testify against
Him. Unfortunately for the chief priests, the witnesses’ testimonies did not
agree and most of the evidence was not admissible. Yet they did manage to
achieve their purpose when the high priest asked Christ, “Are you the Christ,
the Son of the Blessed?” Christ responded, “I am” (Mark 14:61–62). At this, the
high priest tore his clothes, declaring, “What further witnesses do we need?
You have heard his blasphemy. What is your decision?” (14:63–64). The
members of the Sanhedrin responded by indicating that He was worthy of
death.
4. Peter followed Christ when the mob led Him away to the high priest’s
residence. In fact, when they took Christ inside to be examined by the high
priest, Peter went right into the courtyard and sat with the guards as they
warmed themselves at a fire. While he was there, some of those present
questioned him three times about his involvement with Christ. First, a servant
girl of the high priest accused Peter of being “with the Nazarene, Jesus”
(Mark 14:67), which he denied. Later she repeated the accusation to others
who were standing near the entryway, and again he denied it. Finally, those
who were standing near Peter accused him of being an associate of the Lord,
observing that his Galilean accent betrayed him. After Peter denied on oath that
he knew Christ, a rooster crowed. Peter then remembered Christ’s prediction
that this would occur, and he went out and wept bitterly (Matthew 26:34, 75).
We want to note two additional things here. First, the crowing rooster gives
us an indication of the approximate time of these proceedings. Second, to
paraphrase Lane in his commentary on the Gospel of Mark, Galileans are
frequently mentioned in the Talmud in regard to their dialect. They seem to
guttural have been unable to distinguish between several of the guttural* sounds that are
sounds that are articulated
in the throat so essential in Semitic languages. Peter’s speech revealed clearly to the Judeans
in the courtyard that he was a Galilean. They then deduced that he was a
follower of Christ (Lane 1974, 542).
5. With the coming dawn, the whole Sanhedrin met and came to a
decision. They would recommend that the Roman governor put Christ to
death for blasphemy.
6. By this time, Judas, seeing that Christ would be condemned, was
seized with remorse. In his anguish he attempted to return the thirty pieces
of silver he had received for betraying Christ to the chief priests. But they
were
unimpressed by his confession of sin and made it clear they were not interested
in Christ’s innocence, Judas’s stricken conscience, or the money. Judas threw
the money into the temple, went out, and hanged himself.
7. Since Roman officials were the only ones authorized to approve the
death penalty, the chief priests and elders took Christ to Pilate, the Roman
governor. They hoped he would give his permission to put Christ to death. In
their efforts to influence the governor, they accused Christ of a variety of
crimes. Yet after questioning Jesus about the charge concerning His claim to be
the king of the Jews, Pilate found no basis for executing Him. The religious
leaders would not accept this decision and said, “He stirs up the people,
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teaching throughout all
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The Life of Christ in the Synoptic Gospels

Judea, from Galilee even to this place” (Luke 23:5). When he learned that Jesus
jurisdiction was a Galilean who was legally under the jurisdiction* of Herod, Pilate sent
the extent or range of
judicial or other authority Him to Herod for judgment because Herod was in Jerusalem at the time.
8. Although Herod wanted to meet Christ, he apparently had no desire to
make a final judgment on this case. So he questioned Him closely, ridiculed
and mocked Him, then sent Him back to Pilate.
9. Pilate now found himself in a difficult situation. Having found no
basis for a charge against Christ, he wanted merely to punish Him and then
release Him. However, the Jewish leaders refused to consider this
possibility. Knowing the mentality of a mob, they stirred up the passions of
the people,
inciting them to demand the death of Jesus. Seeing that his arguments regarding
Christ’s innocence were ineffective, Pilate began to fear the consequences
of not agreeing with the religious leaders. He knew from painful experience
the fanatical zeal of many Jews toward their religion, and he did not want to
provoke any incident that might bring about another bloody confrontation.
10.The charge of blasphemy was not what finally caused Pilate to agree with
the wishes of the Sanhedrin members. Seeing that religious matters were of no
concern to Pilate, they accused Christ of claiming to be a king and in conflict
with the rule of Rome. This charge, then, was treason and represented a
political threat that Pilate could not ignore.
amnesty 11.At this point, the people asked Pilate to do what he usually did for them
a general pardon or (Mark 15:8), that is, grant a paschal amnesty* to a prisoner. By agreeing to
conditional offer of pardon
for past offenses against this custom, Pilate permitted the crowd to choose freedom for Barabbas, a
a government freedom fighter and murderer, and crucifixion for Christ.
12.Following this decision, Pilate had Christ flogged, then led to the
Roman Praetorium (palace), and handed over to a company of soldiers. Here
they prepared a crown of thorns and set it on Him, arrayed Him in a purple
robe, mocked and beat Him, and finally led Him away to be crucified.
Let us summarize the trial from the preceding paragraphs. The Synoptic
writers indicate that Christ was led from the Garden to the house of Caiaphas
for examination. There the chief priests and elders tried to find evidence that
would enable them to secure the death penalty. When their witnesses failed
to agree on any charge, they accused Christ of blasphemy because He
claimed to be the Son of God and sentenced Him to die. Early in the
morning, the
Sanhedrin ratified this sentence. While blasphemy carried a death penalty under
Jewish law, under Roman rule Jews were not empowered to carry out the death
penalty. So these leaders took Christ to the Roman governor, Pilate, to secure
His conviction. Yet they found that Pilate was not interested in offenses against
Jewish religious law. Since Christ was under Herod’s jurisdiction, Pilate sent
Him to Herod, who likewise found Him innocent of any capital offense and sent
Him back to Pilate. To be sure that Pilate would ratify the sentence, the leaders
now accused Christ of treason. Rather than risk an unfavorable report reaching
the emperor, Pilate condemned Christ to death.
In analyzing the trial, we see that it was highly irregular. It was
conducted at night, and there were no defense witnesses. Furthermore, the
witnesses for the prosecution did not agree, and treason was not in their
preliminary charge
against Christ. In addition, the death sentence should not have been pronounced
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

until the day following the trial. As a result, a convicted murderer was freed,
and Christ was flogged, sentenced, and led away to die.
John’s account is helpful in our study of the trial. The details he gives
suggest he was close to the events. For example, he notes that the night was
cold and that the officials stood around the fire to warm themselves (18:18).
He also tells of the official striking Jesus when He responded to the high
priest (18:22) and mentions the Jews’ religious convictions that prevented
them from entering the house of the Roman governor at this time (18:28).
Finally, John gives us a record of Pilate’s exchanges with Jesus (18:33–37;
19:9–11), the governor’s exchanges with the Jews (18:38–40; 19:4–7, 12–16)
and the incredible apostasy of the Jews revealed in their statement, “We have
no king but Caesar” (19:15). Now the Paschal Lamb was ready to be offered,
the righteous for the unrighteous, that He might bring us to God (1 Peter
3:18).
4 In the blank space preceding each event (left), write the number that
indicates the order in which it occurred (right).
. . . . a Christ taken to Sanhedrin
1) First
. . . . b Christ taken to Herod 2) Second
. . . . c Christ condemned by Pilate 3) Third
4) Fourth
. . . . d Christ taken to Annas 5) Fifth
. . . . e Christ examined by Pilate 6) Sixth
7) Seventh
. . . . f Christ returned to Pilate
. . . . g Christ taken to Caiaphas

5 In the blank preceding each of the following, write

1 if the event refers to the Jewish phase of the trial, or
2 if it refers to the Roman phase of the trial.
. . . . a Annas’s examination of Christ
. . . . b Herod’s examination of Christ
. . . . c Caiaphas’s questioning of Christ
. . . . d Pilate’s hearing of the Sanhedrin’s charges
. . . . e Sanhedrin’s ratification of the charge of blasphemy
. . . . f Christ flogged and sentenced
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The Life of Christ in the Synoptic Gospels

6 Key events that occurred while the trial progressed involved

a) a young man, clad only in a linen garment, following Christ but
fleeing away naked when seized by the crowd.
b) Peter denying his Lord three times.
c) Judas hanging himself when he realized he had betrayed Christ.
d) items b) and c) only.
7 Circle the letter preceding each TRUE statement.
a The chief priests and elders charged Christ with blasphemy, and
the Sanhedrin ratified this decision.
b After Pilate refused to entertain a charge based on Jewish
religious matters, Christ’s captors charged Him with treason.
c Blasphemy was a capital crime both in Roman and Jewish law.
d Although he was convinced of Christ’s innocence, Pilate sentenced
Him to death because of his respect for Jewish law.
e In the final analysis, Pilate condemned Christ because he was
convinced that this Galilean was a threat to Roman rule in Judea.
8 In your notebook briefly discuss the nature of Christ’s trial.

Describe important details of the Crucifixion and distinguish

Objective Christ’s last sayings from His other sayings.

The Crucifixion
Matthew 27:32–56; Mark 15:21–41; Luke 23:26–49
As we reflect on the process of the arrest, trial, and crucifixion of Jesus,
we see that it was accomplished in a relatively short time. At about midnight
He was arrested, and by 9:00 in the morning, He was crucified. In
comparison
with the events of His entire life, the time lapse for this critical period was very
short indeed.
In the previous section, we enumerated the events of the trial to show
the chronological development of episodes. Our intent was not to develop a
commentary on goodness, evil, or moral values. That subject is for another
study. We will study the Crucifixion in the same way, enumerating the events
associated with it rather than reflecting on the moral issues involved.
It has been estimated that the road to Golgotha, the “place of the skull,”
was about one kilometer or one-half a mile from the Praetorium. For reasons
not stated in the Gospels, a certain man named Simon from Cyrene was forced
to carry the cross on which Christ was crucified. Many people believe Christ
was far too weak after His beatings to carry His own cross this distance. Two
other men also walked along this road to be crucified with Him. While they
were charged as “robbers,” the word from which this term is translated also
referred to political rebels. According to custom, someone carried a written
charge before each criminal on his way to execution, stating the offense on
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

which he had been convicted. Thus the two were charged as robbers or
political revolutionaries, and Jesus was charged as the “King of the Jews.”
To those of us for whom the death of Christ means so much, endless pages
could be written on the significance of the Crucifixion. At this time, however,
we want to isolate a few facts of which you should be aware during our
Lord’s short period of agony.
About six hours passed between Christ’s crucifixion and His death. The
Gospel writers have divided this time segment into two periods. The first period
extended from the third to the sixth hour (9:00 a.m.–12:00 noon), during which
the soldiers cast lots for Christ’s garments. Then, in the second period, darkness
came over the whole land from the sixth to the ninth hour (12:00–3:00 p.m.), at
the end of which Christ died.
During the approximate six hours that Christ hung on the cross, He uttered
seven sayings that have become well known to Christians through the years:
1. “Father, forgive them, for they know not what they do” (Luke 23:34).
2. “Today you will be with me in Paradise” (Luke 23:43).
3. “Woman, behold, your son,........Behold, your mother”
(John 19:26–27).
4. “My God, my God, why have you forsaken me?” (Matthew 27:46;
Mark 15:34).
5. “I thirst” (John 19:28).
6. “It is finished” (John 19:30).
7. “Father, into your hands I commit my spirit” (Luke 23:46).
When He had uttered these last words, Christ died, and with His death at
least three phenomena occurred. First, the curtain of the temple was torn in two
from top to bottom. Second, Matthew notes that “the earth shook, and the rocks
split” (Matthew 27:51) and links it with the third phenomenon. Third, the tombs
of some who believed in Christ but had died before His death were opened, and
their bodies were raised to life. In addition, Matthew says that after Christ’s
resurrection these resurrected believers appeared to many in Jerusalem.
9 In your notebook describe the crucifixion of Christ, including the
time involved in this ordeal.
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The Life of Christ in the Synoptic Gospels

10 In the blank space preceding each of the following, write

1 if the statement represents one of Christ’s last sayings, or
2 if it is NOT one of these last sayings.
. . . a “All this has taken place that the Scriptures of the prophets might
be fulfilled.”
. . . . b “Today you will be with me in Paradise.”
. . . . c “My God, my God, why have you forsaken me?”
. . . . d “Do you think that I cannot appeal to my Father, and he will at once
send me more than twelve legions of angels?”
. . . . e “Father, forgive them, for they know not what they do.”
. . . . f “Woman, behold, your son,........Behold, your mother.”
. . . . g “I thirst.”
. . . . h “You would have no authority over me at all unless it had been given
you from above.”
. . . . i “It is finished.”
. . . . j “Father, into your hands I commit my spirit.”
11 Which of these does NOT represent the three phenomena that
occurred when Christ died?
a) The curtain of the temple was torn in two from top to bottom.
b) The two secret disciples of Christ, Joseph of Arimathea and
Nicodemus, confessed Him openly at this point.
c) The earth shook, and the rocks split.
d) The tombs were opened, and the bodies of many righteous people who
had died were raised to life.

Identify important details about the burial of Christ and people

Objective and events related to it.

The Burial
Matthew 27:57–66; Mark 15:42–47; Luke 23:50–56
Christ was crucified on Preparation Day, the day before the Sabbath. For
this reason, the religious leaders wanted to avoid defiling the area with dead
bodies. Moreover, the Law said that the bodies of those who were killed
because of capital offenses must not be left unburied overnight (Deuteronomy
21:23). So they urged Pilate to hasten the death of the victims and have the
bodies removed before sunset. To hasten death, the legs of the condemned were
usually broken.
The soldiers carried out Pilate’s order, breaking the legs of the two robbers
who were crucified with Jesus. However, when the soldiers approached
Christ, they found He was already dead. While they did not break His legs,
they did
pierce His side with a spear to ensure He was dead, bringing forth a sudden
flow of blood and water (John 19:31–35). John adds an appropriate
commentary: “These things took place that the Scripture might be fulfilled:
‘Not one of his
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

bones will be broken.’ And again another Scripture says, ‘They will look on him
whom they have pierced’” (19:36–37).
Here we see once again John’s careful attention to detail. Not only does
he mention the spear wound in Christ’s side, but he also apparently implies
more than our Lord’s death. He saw special significance in the flow of blood
and water. As a Jew, to John the blood represented sacrifice and the water
cleansing. The blood atones for a person’s sins, and the water gives that person
a fresh, new beginning. Christ’s death therefore brings forgiveness and new
life to people.
Two men played an important role in Jesus’ burial: Joseph of Arimathea, a
secret disciple of Jesus, and the Pharisee, Nicodemus (John 19:38–42), the latter
whom John alone mentions. The amazing aspect concerning these men is that
both were members of the Jewish Council (Sanhedrin). While this Council in
general opposed Christ and His teachings and actively participated in His death,
some members believed in His genuineness. Joseph, in particular, went to Pilate
and asked for permission to bury the body of Christ, and Nicodemus went with
him. Pilate gave his consent, and the two men prepared and buried the body
of Christ in a tomb Joseph had purchased near the place of the Crucifixion.
They completed this task before sunset on Friday. Both Matthew and Mark
record that Mary Magdalene and Mary the mother of Jesus saw where Jesus
was buried.
We conclude this section on Christ’s burial by noting that the chief priests
and Pharisees on the next day, that is, after the Crucifixion (the Sabbath), asked
Pilate to make the tomb secure. He granted their desire by putting a seal on the
stone and posting a guard.
12 Circle the letter preceding the TRUE statement.
a The Synoptic writers note that Christ was crucified and buried
on the Sabbath.
b Pilate asked the soldiers to ensure that the three crucified victims
were dead before sundown because of the Law’s requirements.
c The fact that Christ’s legs were not broken fulfilled the Scripture
that said not one of His bones would be broken.
d The unique aspect about Joseph of Arimathea and Nicodemus was
that they were influential Gentiles.

Objective 8. Indicate the possible order of the resurrection appearances

of Christ.

7 Explain how Christ fulfilled His promise to rise from the dead
Objective on the third day, and identify facts about the post-
resurrection appearances of Christ recorded in the
Scriptures.
The Resurrection Appearances
In all probability Christ was buried before sunset on Friday afternoon, lay
in the tomb through all of Saturday, and rose from the tomb before sunrise
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The Life of Christ in the Synoptic Gospels

on Sunday. If this is the case, how do we interpret the numerous

passages of Scripture that indicate Christ would die and rise again on the
third day (Matthew 16:21; 17:23; Mark 9:31; Luke 9:22; 18:33)? The
question is
essentially this: Do these passages refer to three whole days or parts of days?
Although this question has been discussed at length, the generally accepted
view is that they refer to parts of days as well as whole days. The Jews, Greeks,
and Romans, particularly in those days, counted a part of a day as a whole day.
Therefore, they considered part of Friday, all of Saturday, and part of Sunday
to be three days. Thus, as Christ anticipated being crucified on Friday and
rising on Sunday, it was correct for Him to say, “I will rise on the third day.”
Each of the Synoptic writers devotes the last chapter of his narrative
to the resurrection appearances of Christ. Matthew and Mark give a
rather brief treatment of this subject (twenty verses each), whereas Luke
gives it
an extended treatment (fifty-three verses). Although John’s account is more
detailed and extensive than any of the Synoptics are (two chapters and a total
of fifty-six verses), we will focus on the three Synoptic records since this is a
Synoptic study. However, we will draw from John when we need to clarify
our understanding of the whole picture.
It has always been a bit difficult to harmonize the Synoptic accounts of
events that occurred during the final period of Christ’s life on earth. At a glance,
one would think each of the writers had a different story to tell. Yet a closer
look at what is being said will show that the problem is not one of
contradiction; rather, it is one of emphasis or the lack thereof. For instance, if
two writers report on the same event, and each emphasizes certain aspects and
deletes details of others, this does not necessarily mean that one is contradicting
the other. In order to illustrate what we mean, let us look at each Synoptic
account to see how it compares with the others and where any difficulties lie.
After that we will attempt to harmonize the accounts to show how all fit
together to give us the most complete portrait possible.

According to Matthew
Matthew 28:1–20
Matthew notes that after the Sabbath, at dawn on the first day of the week,
two women, Mary Magdalene and another Mary, come to the tomb. There they
meet an angel seated on the stone in front of the tomb. He tells them that Christ
is risen and urges them to go tell His disciples that He has gone before them
into Galilee. The women then leave to tell this news to the disciples and meet
Jesus on the way. He greets them, tells them not to be afraid, and instructs
them to tell His brethren to leave for Galilee, where they will see Him.
Matthew then records an incident relating to the guards at the tomb and the
story they give to the chief priests and elders (28:11–15). After this, Matthew
records only one other post-resurrection appearance of Christ, when He
appears to the Eleven
in Galilee.

According to Mark
Mark 16:1–20
Mark says the three women who went to the tomb early on Sunday
morning were Mary Magdalene, Mary the mother of James, and Salome.
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

According to him, they saw an angel and received the same news that Matthew
records (16:1–8).
Beginning with verse 9, Mark gives further details on the appearances of
Christ. First, he indicates that Jesus appeared first to Mary Magdalene. She
went to tell His disciples the good news, but unfortunately they did not believe
her.
Second, Jesus appeared to two men while they were walking in the country.
When these two became aware of the reality of the risen Christ, they returned
to tell the disciples, but the disciples did not believe them either. Finally, Jesus
appeared to the Eleven while they were eating and rebuked them for refusing
to believe in His resurrection. This scene concludes Mark’s account of the
resurrection appearances of Christ.

According to Luke
Luke 24:1–53
We have seen that both Matthew and Mark give fairly simple,
straightforward accounts of the post-resurrection appearances of Christ. You
probably noted that Luke’s account differs somewhat in the details of these
events. He begins by saying, “They went to the tomb, taking the spices they
had prepared” (24:1). Later he tells us that the group included “Mary
Magdalene and Joanna and Mary the mother of James and the other women
with them ” (24:10), implying that many went to the tomb together.
Furthermore, while they were at the tomb, he asserts that they saw not one but
two angels who gave them news of the resurrection (24:4–8).
Now Luke writes about the disciples’ reaction to the Resurrection, giving
us some additional facts that neither of the other Synoptic writers mentions. He
indicates that after the women report what they have seen to the Eleven, Peter
runs to the tomb to see for himself what has happened (24:9–12). Luke then
tells about Christ’s experience with the two on the road to Emmaus. At this
point, Luke’s story differs from that of Matthew. Luke says that when the two
from Emmaus recognized Jesus, they returned immediately to Jerusalem to tell
the Eleven. While they were speaking to the Eleven about this matter, Christ
appeared to them all (24:13–36). Yet Matthew indicates that Christ first saw
the
Eleven in Galilee. How do we reconcile what appear to be conflicting accounts?
In our efforts to find a solution for this problem, we need to include
references from the Gospel of John, which gives the most detailed account of
the events after the Resurrection. For ease of understanding, let us list a
possible sequence of events as we attempt to harmonize the various Gospel
accounts in what appears to be a disagreement.
1. At dawn there is an earthquake, and the stone is rolled away. The
terrified soldiers, paralyzed for a moment, return to the city to report
to the religious leaders.
2. Mary Magdalene and other women coming to the tomb find it empty
and see one or two angels. Mary, leaving the other women at the tomb,
runs to tell the disciples. The remaining women enter the tomb, see
both angels, and are informed of the Resurrection.
3. Peter and John arrive ahead of Mary, find the tomb empty, and leave.
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The Life of Christ in the Synoptic Gospels

4. Mary, possibly arriving after Peter and John leave, stays at the
tomb weeping. At this time Jesus appears to her (Mark 16:9–11;
John 20:11–18).
5. Jesus then appears to the other women (Matthew 28:9–10).
6. At about this time, Christ also appears to Peter (Luke 24:33–35;
1 Corinthians 15:5).
7. Then He appears to the two men on the road to Emmaus (Mark 16:12–
13; Luke 24:13–32).
8. Next He appears to the disciples in a home (Mark 16:14; Luke 24:33–
43; John 20:19–23). Whether this home was in Galilee or Jerusalem
seems unclear, yet it appears to be Jerusalem because all of these
appearances seem to occur on Resurrection Sunday.
9. A week later He appears once again to the disciples (John 20:26–31).
10. From then until His ascension, Christ appeared on numerous
occasions to various people and groups of people.
While you should not consider the foregoing list absolute, it is an attempt to
resolve some of the confusion that has arisen over the various accounts of the
Resurrection. We should remember that as different writers explain any given
event, they tend to emphasize some details and exclude others. This does not
mean the emphasis of one writer makes the emphasis of another incorrect. It
is easy for a writer to jump from one high point of a narrative to another high
point and leave out many details that would otherwise make the whole episode
much clearer. This is possibly what occurred not only in the resurrection
narrative but also in other areas of the gospel story that are unclear.

The Ascension
The Synoptic commentary on Christ’s ascension is extremely brief. While
Matthew does not mention it at all, Mark and Luke give only one verse each
(Mark 16:19; Luke 24:51). Nor does John discuss this event in his account.
Were it not for the book of Acts, we would have little information on Jesus’
final act on earth.
Of the two accounts of Christ’s ascension, Luke supplies a bit more
information than Mark. He indicates that Christ ascended from the vicinity of
Bethany. While he does not say much about this event in his Gospel, Luke
does indicate in Acts that the time between the Resurrection and the Ascension
was forty days (Acts 1:3). He notes that Christ spent the greatest amount of
this time teaching His select disciples, just as He had done in the days
immediately preceding the Passion Week.
The Ascension brought to a close the earthly ministry of Christ. It also
brings us to the end of our chronological narrative of the Synoptic Gospels.
Our last unit of study will center on ways to tie the events of Christ’s life into
a message that has significance for all people of all ages.
13 In your notebook tell briefly how Christ fulfilled His promise to rise
from the dead on the third day.
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

14 Use each number (right) to indicate the order in which the events related to
the resurrection of Christ occurred (left), based on our study in this section.
. . . . a Christ appears to the disciples in a home. 1) First
2) Second
. . . . b Christ appears to Peter.
3) Third
. . . . c Peter and John go to the tomb, find it empty, and leave. 4) Fourth
. . . . d Christ appears to His disciples again one week after His 5) Fifth
first appearance to them. 6) Sixth
7) Seventh
. . . . e Mary arrives at the tomb and stays there weeping, then 8) Eighth
Christ appears to her. 9) Ninth
. . . . f Mary and the other women come to the tomb and find 10) Tenth
it empty; Mary runs to tell the disciples the news.
. . . . g Christ appears a number of times to various people and
groups of people.
. . . . h Christ appears to the other women.
. . . . i An earthquake occurs and the guards at the tomb flee
to the city to report to the religious leaders.
. . . . j Two men on the way to Emmaus converse with
Christ and recognize Him belatedly.

15 Circle the letter preceding each TRUE statement.

a Of the Synoptic writers, only Luke gives a detailed treatment of the
post-resurrection appearances of Christ.
b According to our study, the differing emphases of the Gospel
writers indicate that while some were faulty reporters, others were
reliable and accurate.
c Matthew alone of the Synoptic writers mentions the incident of the
guards at the tomb and their flight to the chief priests.
d Only Luke names any of the women who went to the tomb.
e While Matthew says that Jesus first appeared to the Eleven in
Galilee, Luke states that He appeared to them in Jerusalem.
f We rely solely on the writers of the Gospels for evidence of
Christ’s activities between the Resurrection and the Ascension.
g In the forty-day period between the Resurrection and the
Ascension, Christ spent most of His time in the area around
Jerusalem teaching believers truths about the Kingdom.
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The Life of Christ in the Synoptic Gospels

Self-Test 8
Essay: Write two or three paragraphs distinguishing between the Roman and
Jewish aspects of the events of Christ’s trial.
Multiple choice: Select the best answer.
1 The events of Gethsemane reveal that
a) Christ took all of His disciples with Him into the Garden to pray
with Him.
b) Judas waited along with the other disciples in the Garden.
c) Christ’s intercession shows God’s love, which caused Him to send
His Son to pay the penalty for our sins.
d) the division of the group into two or three parts shows the lack of unity
that existed just before Christ’s arrest and trial.
2 Other events that occurred while Christ was on trial included
a) Peter’s denial of the Lord and Judas’s act of self-destruction.
b) the crowd’s attempt to seize one of Christ’s young followers.
c) Joseph of Arimathea’s public identification with Christ.
d) Caiaphas’s prophecy that one person should die for the sins
of all people.
3 Since blasphemy was not a capital crime under Roman law, the chief
priests and elders accused Christ to Pilate as one who was
a) trying to mount an armed insurrection against Rome.
b) claiming to be a king in opposition to Caesar.
c) opposing the laws of Rome and teaching others to do the same.
d) causing problems between the various provinces in Palestine.
4 Based on our study, Christ was crucified
a) very early on Friday morning and died at sunset.
b) at noon and died in the late afternoon.
c) at 9:00 in the morning and died at 3:00 in the afternoon.
d) at 3:00 in the afternoon and died at about 6:00 that evening.
5 When our Lord died, three phenomena occurred: an earthquake opened the
tombs, many righteous people were resurrected and appeared to many in
Jerusalem, and
a) many people who witnessed the Crucifixion believed in Christ.
b) the curtain in the temple was torn from top to bottom.
c) Judas, Christ’s betrayer, went out and hanged himself.
d) Pilate’s wife told him to have nothing to do with Christ.
6 Which issue relates to Christ’s promise to rise on the third day?
a) Judas hanged himself during the Crucifixion and did not get to
see Christ arise.
b) Christ was not buried before the Sabbath.
c) Jews, Greeks, and Romans of that era counted part of a day as a
whole day.
d) The matter is confused because of differences in chronology
between the Synoptic Gospels and John.
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

7 Of the post-resurrection appearances of Christ recorded in the Synoptic

Gospels, Luke gives
a) the most extensive treatment and indicates that the Eleven first
saw Christ in Jerusalem.
b) an extended treatment of Christ’s acts of power and the miracles
He wrought after His resurrection.
c) proof that the Resurrection added little to what Christ did and said.
d) the same details that Matthew and Mark give, but he adds an
extended treatment on Christ’s trip to Emmaus.
8 In relation to the other Synoptic narratives regarding the post-resurrection
appearances of Christ, Matthew
a) alone names the women who came to the tomb.
b) gives detail about what Christ said and did between the
Resurrection and the Ascension.
c) notes the terrified condition of the guards and their flight into the city
to report to the chief priests.
d) mentions the length of time that elapsed between Christ’s
resurrection and His ascension.
9 Where the Synoptic accounts differ, we may conclude that
a) some writers were more reliable witnesses and better reporters of
what they saw and heard than others.
b) each writer was selective in what he wrote, so variations
indicate differences in perspective rather than essential facts.
c) some writers were skilled historians while others were untrained
and untrustworthy reporters.
d) some had access to more accurate information than others and
were more precise in using their materials.
10 The facts of Christ’s post-resurrection appearances as described in
the Bible are
a) included in Luke’s account in Acts.
b) described in Jeremiah’s prophecy.
c) indicated in Eve’s vision in Genesis of Christ crushing the head
of the serpent.
d) stated only in the Gospels.

Unit Progress Evaluation 2

Now that you have finished Unit 2, review the lessons in preparation for Unit
Progress Evaluation 2. You will find it in the Essential Course Materials.
Answer all of the questions without referring to your course materials, Bible,
or notes. When you have completed the UPE, check your answers with the
answer key provided in the Essential Course Materials, and review any items
you may have answered incorrectly. Then you may proceed with your study
of Unit 3. (Although UPE scores do not count as part of your final course
grade, they indicate how well you learned the material and how well you
may perform on the final examination.)
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The Life of Christ in the Synoptic Gospels

Answers to Study Questions

8 Your answer should note that it was highly irregular. It was conducted at
night, without defense witnesses, and prosecution witnesses did not agree.
Furthermore, the death sentence should not have been given until the day
following the trial.
1 Statements a and e are true. Statement d is false since it is not apparent how
close the disciples were to Christ.
9 Your answer should be similar to what we have noted. Christ was
apparently too weak to bear His own cross to Golgotha. He was crucified at
9:00 a.m., and six hours later He died. Between 9:00 a.m. and noon, the
soldiers cast lots for His garments, and from noon until 3:00 p.m., darkness
covered
the land.
2 You should note that Christ revealed the extent of God’s love for people that
caused Him to send His Son to pay the awful penalty for their sins. It also
revealed the apathy of those who were closest to Christ and indicated their
need for prayer.
10 a 2
b 1
c 1
d 2
e 1
f 1
g 1
h 2
i 1
j 1
3a 3) Luke
b 4) John
c 1) Matthew
d 2) Mark
e 4) John
11 b) The two secret disciples of Christ, Joseph of Arimathea and Nicodemus,
confessed Him openly at this point.
4a 3) Third
b 5) Fifth
c 7) Seventh
d 1) First
e 4) Fourth
f 6) Sixth
g 2) Second
12 Statement c is true.
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Lesson 8: The Arrest, Trial, Crucifixion, and Resurrection

5a 1) Jewish phase
b 2) Roman phase
c 1) Jewish phase
d 2) Roman phase
e 1) Jewish phase
f 2) Roman phase
13 Christ died on Friday and was buried that evening. He was in the tomb part
of Friday, all of Saturday, and part of Sunday before He rose from the
dead. We have seen that it was customary in those days to count parts of
days as whole days.
6 d) items b) and c) only.
14 a 8) Eighth
b 6) Sixth
c 3) Third
d 9) Ninth
e 4) Fourth
f 2) Second
g 10)Tenth
h 5) Fifth
i 1) First
j 7) Seventh
7 Statements a and b are true.
15 Statements a, c, and e are true.
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The Life of Christ in the Synoptic Gospels
 THE MESSAGE
3
Lessons... 9 The Teachings of Christ
10 The Kingdom of God
11 The Parables of Jesus
12 The Miracles of Jesus
13 Conclusions
Procedures... 1 Read the lesson introduction and study the highlights to know what
to expect.
2 Reflect on the objectives for key concepts and action needed.
3 Study the content, identifying key points by underlining or
highlighting, and answer the study questions.
4 Answer the self-test questions to help you synthesize the lesson.
5 Review the lessons in this unit in preparation for the unit
progress evaluation.
 9 The Teachings of Christ

The last unit of this course begins with a shift from a chronological, event-
oriented emphasis on the life of Christ to an emphasis on the various aspects of
His public ministry. These include His teachings, His treatment of the kingdom
of God, His parables, and His miracles. Studying what the Synoptic Gospels
reveal of His life from the time of His birth until His ascension gave us helpful
insights into the Man and His activities. As a result, we are better prepared to
study His teachings.
With the new emphasis in view, we need to ask certain questions. For
example, what was the primary focus of His teachings? What methods did He
use that made Him such an effective teacher? What did He mean when He
spoke about the kingdom of God? Did His miracles and the parables fulfill a
special purpose? If so, what was it? We will introduce these and other
questions in this unit. Then, in the final lesson, we will summarize what we
have studied and present our conclusions.
As we turn to the teachings of Christ in this lesson, we want to consider not
only what each Synoptic writer records about them, but also Christ’s method,
goals, and example. As we do so, let us pray that we will not just learn about
our Lord; rather, let us pray that we may know Him better so that others may
imbibe
to receive into the mind, as
see His likeness in us. May we imbibe* His vision, His total commitment, and
knowledge, ideas, or the like His passion for people. This is a worthy goal.

◊ Christ was a master teacher. He taught within small

the highlights...
groups, which provided an opportunity for interaction
and communicating truth to His disciples.
◊ Jesus used methods appropriate for making disciples.
Most of His teaching was life-centered and informal,
practical, stimulating, and successful.
◊ Each Synoptic writer approached his writing with a
different purpose and audience in mind. Each grouped
Christ’s teachings differently.
 185
Lesson 9: The Teachings of Christ

◊ Christ’s teachings were tied directly to His purpose to be

the sacrifice for our salvation. For His sacrifice to be
recognized and accepted, people would need to accept His
person by knowing His word, life, and works.
◊ Major themes in Christ’s teaching included His view of
the Scriptures, the Trinity, His own person, salvation,
angels, humankind, the Holy Spirit, the church, and future
things.
the objectives...
9.1 Explain how Christ used teaching as His primary means of
instruction, and identify the qualities of the Master
Teacher.
9.2 Analyze Christ’s teaching methods and identify
those He used.
9.3 Distinguish correct and incorrect comparisons and
contrasts between methods the Synoptic writers used to
present Christ’s teachings.
9.4 Discuss the relationship between Christ’s teachings and
His ultimate redemptive purpose.
9.5 Identify major points from selected themes on which
the outline... Christ taught.

1 Christ the Teacher

2 Christ’s Teaching Methods
3 Christ’s Teachings in the Synoptic Gospels
a Matthew
b Mark
c Luke
4 Christ’s Goal in Teaching
5 Christ’s Major Teaching Themes
a Christ’s View of the Scriptures
b The Trinity
c The Person of Christ
d Salvation
e Angels
f Humankind
g The Holy Spirit
h The Church
i Future Things
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The Life of Christ in the Synoptic Gospels

Objective 9. Explain how Christ used teaching as His primary means of

instruction, and identify the qualities of the Master Teacher.

1 Christ the Teacher

People often say that Christ was a Master Teacher. Why is this true? Quite
simply, He demonstrated the qualities of a good teacher more than any other
person. His teachings were superior to those of anyone else, and the methods
He used and the results He achieved in changing people’s lives excelled those
of any other teacher.
In communicating the good news to people, Christ used various means. For
example, Matthew says He moved through Galilee teaching, preaching, and
healing (4:23). While preaching was one means, it was not the primary means
He used. The word translated as preaching comes from the Greek word
kerusso,* which means “to announce, to make known by a herald publicly.”
While teaching is related, it refers less to public proclamation and more to
kerusso “imparting instruction” (Greek, didaskalia*). A careful study of the Gospels
Greek word: to announce,
to make known by a indicates that Christ used teaching more than any other means to convey His
herald publicly; translated message to the world. Let us consider briefly why this is so.
as preaching
Christ had a special relationship with His followers. While it is true that on
didaskalia
Greek word: to impart
occasion He spoke to the multitudes, He gave most of His time to a chosen few.
instruction; translated They became disciples or learners and entered into a special relationship with
as teaching Him. Within this small, intimate group, He communicated truth by teaching. In
fact, small group discussions more often than not lend themselves to teaching as
an effective means of communication. The disciples, then, interacted with Him
on an informal basis, learned from Him, and came to share His attitudes,
actions, and values. They were devoted to Him and wanted to be like Him. He
emulate served as the living and acting model they wanted to emulate.*
to strive to equal; imitate
Reading about Christ’s teaching in the Gospels reveals certain
characteristics of Christ the Teacher. First, we learn that He loved those
whom He taught. He was moved by their needs and had compassion on them
(Matthew 9:36; Mark 6:34), so He taught them many things. Second, He knew
His students because He knew human nature (John 2:24–25), and He spent
time with them. Third, He knew His subject, enabling Him to speak with
authority. At the age of twelve, He amazed the teachers with His knowledge
(Luke 2:46–47). Later in His public ministry, His hearers were amazed
at His knowledge (John 7:15–17) and the authority with which He taught
(Matthew 7:28–29; Mark 1:21–28).
Christ demonstrated a fourth quality of a master teacher, namely, that He
knew how to teach. Our Lord knew how to use different methods to impart
knowledge. He knew that effective teaching involves guiding students’
learning activities. For example, when He used parables or illustrations, He
often paused to explain or clarify what He was saying (Matthew 19:22–26;
Mark 4:2–20) or did so soon afterward. He guided learners’ thoughts from the
known to the unknown, from the common events of everyday life to truths in
the spiritual realm. He used questions to guide them in their search for truth
(Matthew 16:13–20).
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Lesson 9: The Teachings of Christ

Knowing how to teach also meant Christ shared His knowledge of God
and of spiritual truth through His words, actions, and attitudes. He was
always in control and able to adapt to each situation so He could maximize
the effect of His teaching (Matthew 13:1–2). Even when His enemies tried to
disrupt His teaching, He dealt with their questions and used the disruption to
teach important spiritual truth (compare Matthew 22:1–14 with 15–22, 23–
33, and
34–46). The fact that He always used the right approach shows that He planned
carefully. Above all, He cared for people, and they sensed this clearly.
A fifth quality of the Master Teacher was that He lived what He taught.
All that He did and said flowed out of His being. He stated that His purpose
was to do what pleased the Father (John 8:29), and this provided an example
of the life that pleases God. Unlike some who say, “Do as I say but not as I
do,” He said, “I am the way” (John 14:6). Everyone who ever came in contact
with Him could say as Pilate said, “I find no fault in him” (John 19:4, KJV).
We might say that a teacher’s life gives expression to his or her thoughts,
motives, and character and reveals truly what he or she is. This is then what
he or she communicates to students.
All the foregoing characteristics of Christ’s teaching indicate why He
was a master teacher. They also reveal why He chose to communicate
through the medium of teaching. While we have discussed Christ’s primary
means of conveying truth and the characteristics of the Master Teacher, we
have not
focused on the methods He used with such effectiveness. We will discuss
them in the next section.
1 Explain briefly how Christ used teaching as His primary means
of communicating truth to His disciples.
................................................................................................................................
................................................................................................................................
2 Circle the letter preceding each TRUE statement.
a According to our study, preaching and teaching represent essentially
the same means of communication.
b Teaching refers less to a public proclamation by a herald and more
to impartation of instruction.
c We describe Christ as the Master Teacher because He was divine.
d We judge the effectiveness of Christ’s teaching ministry on the basis
of His methods and the results He achieved.
e Christ’s example shows that specific knowledge about each student
is more important than knowledge of human nature.
f Christ’s teaching example shows us that one can share his or
her knowledge of God or spiritual truth only by Christ’s words.
g Controlling the teaching-learning situation means that the teacher limits
student participation and response.
h The notion that the teacher must live what he or she teaches means that
“doing” should flow out of “being.”
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The Life of Christ in the Synoptic Gospels

Analyze Christ’s teaching methods and identify those He used.

Objective

Christ’s Teaching Methods

We could write much on the subject of Christ’s teaching methods. But since
this is not a course on teaching methodology, we will make some observations
about His approach and then consider some of the methods He used so
effectively. We will also provide illustrations of these methods and discuss
them briefly.
Although we may correctly refer to Jesus’ approach to teaching as a
teaching-learning involvement, we agree it was not the usual classroom
situation. This is especially true in relation to His training of the Twelve.
Typical one-hour periods would not have been adequate for the in-depth
lessons He had in mind, so they lived with one another and shared life’s
experiences.
This allowed them to interact on the lessons Jesus taught and to react constantly
to life situations that required them to apply their knowledge skills.
On occasion Christ taught and His followers listened as He introduced and
explained truth. Then they asked questions to learn what He meant, and He
gladly responded (Matthew 15:10–20). They also observed how He handled
distractions and challenges to His authority with logic and firmness as well as
courage and grace (Matthew 12:22–37). Moreover, they saw how sensitive He
was to the questions of those who followed other leaders and how He
graciously responded, putting their concerns into the proper perspective
(Matthew 9:14– 17). In all of His teaching, it is fair to say He used sound
instructional methods and techniques. It is also apparent that each of His
methods was appropriate for His purpose of making disciples and nurturing
them to spiritual wholeness.
Sometimes the Teacher’s method resembled classroom teaching. For
example, if we examine the Sermon on the Mount (Matthew 5–7), we might
classify it as a well-illustrated lecture.
On other occasions, He used the rhetorical question, that is, a question to
which He did not expect an answer. Thus, when John’s disciples left Jesus
and He said to the crowd, “What did you go out into the wilderness to see?”
(Matthew 11:7–19), He was not expecting a response. He simply asked a
question to provoke introspection and to introduce other ideas for His hearers
to consider.
Storytelling is another method of teaching Jesus used with great effect to get
His message across. Luke notes in 10:25 that a lawyer asked Jesus a question to
test Him. As he talked with Jesus, the lawyer attempted to justify his own lack
of love for some people by asking, “And who is my neighbor?” (10:29). Jesus
told the story of the Good Samaritan to answer the question. Not only was this
story a masterpiece, but it was also highly effective. After all, the lawyer could
not argue with a real-life story.
Jesus used questions and answers to help His followers grow intellectually
by dealing with problems and expressing their thoughts. Luke records
questions they asked that required a response. These included stewardship
(12:41–48), who would be saved (13:23–30), the coming of the kingdom
 189
Lesson 9: The Teachings of Christ

of God (17:20–37), the requirements for eternal life (18:18–30), and future
events (21:5–36). This method helped them to grow socially as they interacted
with Him and each other in discussing problems of mutual interest. The
questions He asked not only stimulated discussion but also required the
disciples to state their convictions (Matthew 16:13–17). Christ revealed that
answering a question by asking another (Luke 20:1–8) is an effective way of
handling distractions.
Finally, He favored a method that we refer to as “learning by doing.” Since
students learn more by doing than by listening, Jesus sent the disciples out to
vindicate apply what they had learned (Luke 10:1–24). The results clearly vindicate* the
clear from suspicion,
dishonor, or a hint or method and demonstrate its effectiveness.
charge of wrongdoing
3 Give a brief analysis of Christ’s teaching methods.
................................................................................................................................
................................................................................................................................
................................................................................................................................
4 Circle the letter preceding each TRUE statement.
a Since Christ’s approach to teaching involved informal means
and irregular methods, the results were adequate but inferior.
b Our study indicates that Jesus contributed perhaps as much to the
disciples’ learning by His example as by what He said.
c Christ’s responses to other groups and leaders who questioned
Him indicated that He considered them both different and wrong.
d While Christ used informal means to teach His disciples, He
nonetheless used sound instructional methods and techniques.
5 Match the educational method (right) with the example that illustrates
it (left).
. . . . a The Sermon on the Mount (Matthew 5–7)
1) Question
. . . . b The Parable of the Good Samaritan and answer
. . . . c “What did you go out into the wilderness to see?” 2) Rhetorical
(Luke 7:24) question
3) Storytelling
. . . . d “Who do people say that the Son of Man is?” 4) Learning
(Matthew 16:13) by doing
. . . . e The sending of the seventy or seventy-two out to the 5) Lecture
towns and places where Christ would go
. . . . f “Who are my mother and my brothers? . . . Whoever
does the will of God, he is my brother and sister and
mother” (Mark 3:33–35)
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The Life of Christ in the Synoptic Gospels

Distinguish correct and incorrect comparisons and contrasts

Objective between methods the Synoptic writers used to present
Christ’s teachings.

Christ’s Teachings in the Synoptic Gospels

Perhaps the simplest way to consider Christ’s teachings in the Synoptic
Gospels is to summarize briefly how each writer includes these teachings in his
account. We will use this approach and begin with Matthew.

Matthew
You probably remember that the Gospel of Matthew has a Jewish
orientation. It appears Matthew had his fellow Jews in mind when he wrote his
account. Because of its Jewish flavor, Matthew serves as the bridge between the
Old and New Testaments. Since teachers and teaching were of great importance
to the Jew, the teachings in Matthew represent an important part of this
account. How, then, does Matthew deal with the teachings of Christ?
Scholars often point out that, of all the Gospels, Matthew gives us the most
systematic account of Christ’s teachings. They also refer to Matthew as the
teaching Gospel. A quick overview of its content shows that Matthew
probably emphasizes the teachings of Christ more than the other Synoptic
writers. In addition, he arranges or groups them in his own distinctive way.
Unlike Mark, who in general gives us the most accurate chronological account
of the life and teachings of Christ, Matthew places the miracles and teachings
of Christ in groupings.
Most interpreters of Matthew list his groups of teachings into six major
discourses (teachings), along with the chapters in which they appear, as follows:
1. The Sermon on the Mount (5–7)
2. The charge or address to the Twelve (10)
3. The parables of the Kingdom (13)
4. The discourse on true greatness and forgiveness (18)
5. The denouncing of the scribes and Pharisees (23)
6. The Olivet Discourse concerning future events (24–25)
Some scholars list only five discourses, choosing to delete “the denouncing
of the scribes and Pharisees.” Yet since chapter 23 offers certain aspects of
Christ’s teachings, we have chosen to include it here.
Most scholars believe Matthew grouped Christ’s discourses by topic rather
than time. Thus, as you read the Sermon on the Mount, you get the impression
that Christ gave all these teachings at one sitting. However, Luke scatters much
of this same content throughout his narrative, giving the impression that Christ
gave it over a longer period of time. This leads us to conclude that Matthew
apparently arranged the teachings of Christ by topic to clarify them and to
emphasize their importance.
In arriving at this conclusion, we do not imply that one Gospel is more
correct than another. We simply suggest that Christ may have given the
substance of the Sermon on the Mount, which Matthew records in chapters 5–7,
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at different times. If He did, perhaps the other writers recorded what He gave
on these occasions. Matthew’s style of writing simply leads us to believe that
the grouping explanation is credible.
More than the other Synoptic writers, Matthew stresses what Christ said
rather than what He did. He also records more of Christ’s teachings on the
kingdom of heaven (or of God) than they do, as we shall see in another lesson.
Moreover, he identifies the “separateness” of Christ’s teachings in his account
by using a summing-up formula: “When Jesus had finished these sayings”
(7:28; 11:1; 13:53; 19:1; 26:1). Subject grouping and summing-up statements
seem to be Matthew’s way of drawing the reader’s attention to the importance
of his subject.
In concluding this focus, we believe that Matthew gives us the most
complete version of the total teachings of Christ. One will likely have greater
insight into the mind of Christ after reading this Gospel than after reading the
other Synoptic accounts.
6 Explain how Matthew deals with Jesus’ teachings.
................................................................................................................................
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7 Circle the letter preceding each TRUE statement.
a Because the Gospel of Matthew has a distinctly Jewish tone, it has
served as a bridge between the Old and New Testaments.
b Matthew’s focus on teaching is significant because teachers
and teaching were of great importance to Jews.
c Matthew’s account of the teachings of the Sermon on the Mount is
the most correct treatment of this material, because it proves clearly
that Christ taught at one sitting what Matthew records.
d One outstanding characteristic of Matthew’s account is that it
focuses more on what Christ did than on what He said.
e Grouping of similar topics, summing-up statements, and organizing
style reflect Matthew’s purpose of drawing attention to the
importance of his subject.

Mark
Although none of the Gospels is devoid of the teachings of Christ, some
include more than others. For example, both Matthew and Luke record more
material on this subject than does Mark. While Matthew gives the most
complete account, Mark records the least. We may find the reason for this
difference in the emphasis in Mark’s style of writing.
Remember that Mark emphasizes more of what Jesus did than what He said.
This leads us to draw a distinction between talking and teaching. While in a
synonymous sense they can be synonymous,* we want to distinguish between the two terms
alike in
meaning or for the sake of definition. For our purposes, the passages which either state
significance specifically that Christ taught or imply teaching (such as when He directed His
remarks toward a specific concept or principle) represent His teachings
(Mark 4:1; 6:2, 34; 10:1, 13–31; 12:1). Knowing that his largely Gentile
audience (Roman in particular) would be more impressed with Christ’s
actions than His words, Mark stressed Christ’s works as he penned his
account.
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Yet we must not take this to mean that Mark shows no interest in Christ as
a teacher. As a matter of fact, he often uses the title Teacher or Rabbi when
he refers to Christ (4:38; 9:5, 17, 38; 10:17, 20, 35, 51; 11:21; 13:1; 14:14,
45).
He also notes that the Pharisees and Sadducees used this title as they addressed
Him (12:14, 19, 32). In a sense, what we see in Mark is the portrayal of a
teacher actively teaching. Even so, what He taught appears to be less important
than the fact that He taught.
Although Mark does not stress the teachings of Christ as much as the
other writers, we will list the teachings he includes. The Olivet Discourse in
chapter 13, which concerns future events, is probably the only teaching in Mark
that is called a discourse. We will enumerate it and other passages that present
various aspects of Christ’s teachings as follows:
1. Although parables are sometimes not specifically classified as
teachings, we include them under the broad heading of
Christ’s Teachings (4:1–34).
2. Defilement and ceremonial washings (7:1–23)
3. The bearing of the cross (8:34–9:1)
4. Humility, proper tolerance, and certain offenses (9:33–50)
5. Teachings concerning divorce, little children, riches, rewards,
and worldly ambition (10:1–31)
6. Faith and prayer (11:23–26)
7. Numerous short teachings as a result of questions asked by the scribes,
Pharisees, and Sadducees (12:13–44)
8. Discourse on future events (13:1–37)
Because of Mark’s style, we get the impression that Christ’s teachings arise
out of His works. In other words, His actions and deeds raise questions, and the
teachings Mark records address these questions.
8 Describe briefly how Mark treats the teachings of Christ.
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9 Circle the letter preceding each TRUE statement.
a Mark stresses Jesus’ works over His words because he writes to
Gentiles, especially Romans, who would be impressed more with His
actions than with His philosophy.
b Mark’s emphasis is essentially on what Christ taught rather than the
fact that He taught.
c While Mark does not focus primarily on Christ’s teaching, he refers
often to Christ as Teacher and records that others, especially
religious leaders, used this term of Him also.
d The point we have made in this section is that Jesus’ talking
is synonymous with His teaching.
e The only teaching that can truly be classified as a discourse in Mark
is the one recorded in chapter 13, which concerns future events.
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Luke
When we examine the third Gospel closely, we note that Luke does not
define the teachings of Christ clearly. Nor does he focus on them as much as
Matthew, although he includes more about them than Mark, partly because of
his audience. You should recall that each of the Synoptic writers directed his
narrative to a specific audience. Knowing the nature of the people to whom
he was writing, each presented the aspect of Jesus’ ministry that would
appeal most to them. Since Matthew wrote to Jews who revered teaching, he
stressed
Christ’s teachings. Mark, however, emphasized the deeds of Christ because the
people in his Gentile Roman audience preferred action over philosophy.
While Luke also wrote primarily to Gentiles, he did not write exclusively to
this audience. In fact, his account has a more universal appeal than that of Mark.
It appeals to Jews as well as Gentiles, and it speaks to people in all stations of
life: men and women, saints and sinners. In short, Luke takes the middle ground
regarding the teachings of Christ. That is, the teachings of Christ in Luke’s
Gospel present an even balance between Matthew and Mark.
legitimate The broad guidelines under which teaching is classified reveal that parables
according to law; lawful; are a legitimate* aspect of teaching, and Luke uses this form to express most of
in accordance with the teachings of Christ. Tenney (1953) notes that in using this form, Luke takes
established rules,
principles, or standards material from the life of Christ to explain His significance for Gentile readers
(179). Since we will devote an entire lesson to Christ’s parables, we will not
consider how Luke uses them now. Rather, let us focus on the discourses and
individual instruction he records.
While Matthew groups the teachings of Christ conveniently, Luke moves
from one event to another, weaving them skillfully into his narrative. With
the exception of two large segments of material that are unique to his Gospel
(6:20–8:3; 9:51–18:14), Luke scatters the teachings of Christ throughout his
account. He also includes in Luke 21 the one discourse on future events that is
common to all three Synoptic accounts.
Probably the greatest connected series of Christ’s teaching (including the
parables) occurs between Luke 9:51 and 18:14. The following represents a
partial list of the topics Christ dealt with and indicates the style of teaching
Luke records:
1. Questions about eternal life (10:25–37)
2. Instructions in prayer (11:1–13)
3. Pharisaic ritualism (11:37–54)
4. Hypocrisy and blasphemy (12:1–12)
5. Covetousness (12:13–34)
6. Watchfulness (12:35–40)
7. Faithfulness (12:41–48)
8. Results of His coming and signs of the times (12:49–59)
9. Repentance (13:1–9)
10. Sabbath healing (13:10–17)
11. Thoughts on entrance into the kingdom (13:22–35)
12. Instruction in a Pharisee’s home (14:1–24)
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The Life of Christ in the Synoptic Gospels

13. Discipleship (14:25–35)

14. Wealth (16:1–31)
15. Forgiveness, service, thankfulness, His coming (17:1–37)
16. Prayer (18:1–14)
In summary, Luke accents Christ’s teaching less than Matthew but more
than Mark. While he, like Mark, focuses on a Gentile audience primarily, he
does
not focus on it exclusively. Instead, he makes a universal appeal that includes
Jews and Gentiles, men and women, saints and sinners. He also presents much
of Christ’s teaching in the form of parables, scattering this material throughout
his narrative. While scholars can claim that Matthew gives the most systematic
and complete presentation of Christ’s teachings, Luke’s account is the most
far-ranging.
10 In your notebook list at least three characteristics of Luke’s treatment of
the teachings of Christ.
11 Match the appropriate Synoptic writer (right) to the method or methods he
used in presenting Christ’s teachings (left).
. . . . a Focuses on Christ’s works more than on His teachings
1) Matthew
. . . . b Appeals to people’s respect for teachers and teachings 2) Mark
. . . . c Repeatedly uses the statement, “When Jesus had finished 3) Luke
saying these things” 4) All three
writers
. . . . d Presents more teachings through parables than the others
. . . . e Balances the emphasis on the teachings of Christ
. . . . f Portrays Jesus as a teacher actively teaching
. . . . g Includes Jesus’ discourse on future events

12 In your notebook compare and contrast the treatment that Mark and Luke
give to Christ’s teachings.
13 State briefly what distinguishes Matthew’s record of Christ’s teachings
from the others.
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Objective 9. Discuss the relationship between Christ’s teachings and His

ultimate redemptive purpose.

4 Christ’s Goal in Teaching

In a very real sense, Christ’s teaching ministry was related to His
ultimate purpose for coming to earth. That He came to offer himself as a
once-forever sacrifice for the salvation of humankind was central to His
presence here.
However, for people to recognize and accept His sacrifice, they must first be
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Lesson 9: The Teachings of Christ

able to accept His person. In other words, He had to be made credible in the
eyes of those for whom His sacrifice was intended. His teaching goal reflects
His realization that acceptance had both a present and future aspect.
We might well ask, “How does one demonstrate that one is an acceptable
person? What evidence could one give that one is a credible sacrifice?” The
answer to the former is that one would have to demonstrate one’s character on
a daily basis under all possible circumstances. One would have to
communicate not only through one’s life but also through one’s words. In
answer to the latter, one would have to give evidence that one met the criteria
of an acceptable sacrifice. Thus Christ spent much time with the multitudes,
which included the common people and the religious leaders. Both His works
and His words were intended to show the validity of His character and purpose,
and for a while this seemed to work. But in the strictest sense, while Christ was
at times accepted, He was never completely understood. His works gave Him a
measure of popularity and acceptance, but His words did not fall on fertile
ground among the multitudes.
“But how,” you may ask, “did Christ meet the criteria required of an
acceptable sacrifice?” The Scriptures illustrate this through the figure of
the kinsman redeemer. To act in this capacity, one must have been willing,
able, and near of kin (Leviticus 25:25–55; Ruth 3:9–4:12). While perhaps
no one truly evaluated Christ’s qualifications and His right to be
humanity’s Kinsman Redeemer before His Passion and resurrection, we
see that He met all the requirements. He was willing, having come to do
the Father’s will (Hebrews 10:5–9). He was able to pay the price—make
the ultimate
sacrifice to satisfy the righteousness of God and atone for the sins of humanity
(Isaiah 53:1–12; Hebrews 2:9–14, 18; 10:14). Finally, He is near of kin
through the Incarnation, having taken on humanity in order to redeem us
(Hebrews 2:14–18).
Although people marveled at Christ’s works, they were not truly committed
to Him. We see their indifference primarily in their lack of spiritual
discernment in relation to His teaching (John 6:60–66). As the tide of popular
opinion began to surge away from Him and people rejected His words and
works, Christ turned increasingly to the discipling of a few, secluding himself
more and more with His chosen disciples. Even though He did not completely
exclude the multitudes, He shifted His main focus to those who would carry on
His work.
He knew they were convinced of His person and purpose. As a result, He spent
many hours with His disciples, instructing them in private. He knew their faith
would at times be sorely tested, but He also knew that in the end they would
stand firm.
As you read the Synoptic accounts, you will see Christ shift back and forth
between the large crowds and the few disciples. However, you will also notice
a gradual shift in emphasis away from the busy places and multitudes to the
quiet areas and the few. Much of what Christ taught is not recorded, as John
notes (John 21:24–25), since there would not have been sufficient space. Yet
the writers of the Gospels provide what the Holy Spirit moved them to record,
and it is sufficient for our needs. As we shall see in the next section, they
summarize briefly but effectively what Christ said concerning some vital
topics.
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The Life of Christ in the Synoptic Gospels

In brief, Christ’s teaching ministry was directly related to His ultimate

redemptive purpose. His character, sinless life, words, and mighty works
demonstrated convincingly that He was worthy of recognition and
acceptance. Furthermore, He met all the conditions God required of a
sacrifice. He gave indisputable evidence too of His sonship and equality with
the Father, not only through the works He performed, but also through His
resurrection from the dead. Finally, although few recognized His significance
as a Savior at the time, multitudes later came to this realization and
appropriated the salvation He provided.
14 Discuss briefly how Christ’s teaching ministry was related to His
ultimate purpose for coming to earth.
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................................................................................................................................
15 Circle the letter preceding each TRUE statement.
a One can demonstrate to some degree the validity of Christ’s
character and purpose by means of His words and His work.
b It is safe to say that for a time Christ was both accepted and understood.
c The figure the Scriptures use to illustrate Christ’s ability to provide
an acceptable sacrifice is that of kinsman redeemer.
d The fact that people marveled at Christ’s works indicated the degree
of their commitment to Him.
e As the tide of public opinion turned against Him, Christ turned
increasingly from the multitudes to His disciples.
f As His time on earth came to a close, Christ focused His attention on
those who would carry on His redemptive mission.
g Most Jewish people understood the significance of Christ’s once-
forever sacrifice and His status as their Kinsman Redeemer.

Identify major points from selected themes on which

Objective Christ taught.

Christ’s Major Teaching Themes

In considering some of the major themes of Christ’s teaching, we find that
probably the most complex theme pertains to the kingdom of God. Since it is
complex and requires detailed analysis, we will reserve this subject for the next
lesson. Here we will focus briefly on the following subjects: Christ’s view of
the Scriptures, the Trinity, the person of Christ, salvation, angels, humanity,
the Holy Spirit, the church, and future things.

Christ’s View of the Scriptures

alluded When Christ occasionally alluded* to Scripture, He was referring to the Old
referred to indirectly; Testament writings, for the New Testament was not written until some years
mentioned slightly
in passing after His death (Mark 12:10; Luke 4:21). This practice indicates not only that
He used the Scriptures but also that He believed them. In this way He
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Lesson 9: The Teachings of Christ

established their genuineness. The implication is that it is impossible for us to

have a high view of Christ and a critical view of the Old Testament.
perusal A perusal* of the sayings of Christ shows that when He referred to Old
consideration or Testament events and characters, He regarded them as real. For example, He
examination with attention
and in detail compares Jonah’s time in the belly of a huge fish to the time He will spend in
the heart of the earth (Matthew 12:40). Additionally, He compares conditions
that existed in the days of Noah, Sodom, and Lot to those that will exist when
He is revealed (Luke 17:26, 29, 32).
Christ also held a high view of Old Testament prophecy. He regarded it as
authoritative and quoted many of the prophecies that referred directly to His
mission. The following represent some typical examples:
1. The fulfillment of His ministry (Luke 24:44)
2. Opposition to His ministry (Mark 7:6–7)
3. His rejection and resulting triumph (Mark 12:10–11; Luke 20:17–18)
4. John the Baptist’s ministry (Matthew 11:10)
Believing and using the Scriptures demonstrated quite clearly the confidence
Christ had in the accuracy and genuineness of the divine revelation. He never
veracity expressed a concern about the veracity* of the scriptural text. Since the Holy
truthfulness; truth; Spirit who moved people to speak for God in Old Testament times also
correctness; conformity
with truth or fact
quickened people of God in New Testament times, we have every reason to
expect that the New Testament is equally genuine (2 Peter 1:20–21).
16 What is Christ’s view of the Old Testament Scriptures?
a) Christ’s belief of the Old Testament writings and His reference
to specific events and people of the Old Testament testifies to
their genuineness and authenticity.
b) Since Christ used the Old Testament Scriptures, we have
further evidence that He regarded them as authoritative.
c) What is mentioned in a) and b) above
d) Christ indicated that scriptural revelation ended with the completion of
the Old Testament and nothing more was to be added.

The Trinity
Since God is infinite and humans are finite, we cannot fully grasp the nature
of His being, that He is one in essence yet exists in three Persons. While the Old
Testament writings spoke of God, the Angel of Jehovah, and the Spirit of God,
His majestic being was shrouded in mystery until Jesus came to reveal Him.
Then He revealed that God is one (Mark 12:29) and that He is spirit (John
4:24). At Jesus’ baptism, the Trinity came into focus: the Son was baptized, the
Spirit of God descended like a dove on Him, and the Father spoke from heaven
(Matthew 3:16–17). Jesus himself affirmed the tri-unity of God when He
commanded His disciples to baptize “in the name of the Father and of the Son
and of the Holy Spirit” (Matthew 28:19). He also affirmed their essential unity
(John 10:30). In brief, each of the three Persons has the basic characteristics of
personality: intellect, feeling, and will. Each manifests the attributes of deity
(omnipotence, omniscience, omnipresence, and immutability) as well as the
moral qualities (holiness, righteousness, goodness, and truth).
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The Life of Christ in the Synoptic Gospels

In revealing the Father and the nature of the Godhead, Christ indicated
that He is the way to God: “No one comes to the Father except through me”
(John 14:6). He also revealed that when He left this world, the Father would
send the Counselor, the Holy Spirit, to take His place (John 14:15–18, 26). Here
we get a definite sense of distinct Persons yet a common unity.
17 Circle the letter preceding each TRUE statement.
a While the Old Testament hinted at multiple Persons, it did not
reveal clearly the nature of the Godhead.
b Scripture reveals a distinction of Persons within the Godhead or
Trinity yet an essential unity.
c The truth about the Trinity stems in part from the fact that God
is infinite and we are finite.
d Jesus indicated that those who come to God must come through Him.
e Perhaps the clearest indication of the distinctions within the Godhead
occurred at Christ’s baptism and in the baptismal formula.

The Person of Christ

As we become more familiar with the teachings of Christ, we notice
the importance He places on His Person. He speaks about who He is and
His relationship with the Father throughout His ministry (Luke 22:69–70;
John 14:7–10). Repeatedly, He comments on His present redemptive mission
and His future coming in glory (Matthew 20:28; Mark 8:38; Luke 19:10). The
way He refers to His condition or status as God-man and His purpose leaves no
question about His identity and mission. He has come to establish a kingdom of
which He is the King. He has the power and right to judge (Matthew 25:31–46;
John 5:27–30) and to intercede in His position between humankind and God the
Father (Luke 22:32; John 17:9).
Christ projects both His divine and human attributes. As a normal human
being, He hungered (Matthew 4:1–2); thirsted (John 19:28); tired (John 4:6);
and expressed emotion or feeling such as compassion, love, and anger
(Matthew 9:36; John 11:35–36; Mark 3:5). As a divine Person, He exercised
unlimited power (omnipotence) in calming storms (Luke 8:22–25), healing all
sicknesses and diseases (Luke 4:40), walking on water (Mark 6:48), and
raising the dead to life (Luke 7:14–15). Knowing the thoughts of people
revealed His unlimited knowledge (omniscience), as did His knowledge of
humankind in general (John 4:16–19; 2:24–25). Anticipating His future exalted
state, Jesus said, “I am with you always” (Matthew 28:20), revealing that His
presence is everywhere (omnipresence).
18 What did Christ teach regarding His person?
a) His status as both God and man, as well as Savior and Judge
b) His role as mediator
c) His vital relationship with the Father
d) All of the above
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Lesson 9: The Teachings of Christ

19 Circle the letter preceding each TRUE statement.

a What Jesus revealed about His Person indicates that He was
fully human and fully divine.
b Exercising the attributes of deity and expressing all the traits of
personality indicate that Christ was a divine Person.
c When He referred to His status as God-man, Christ did so reluctantly
because His followers could not accept it.
d The peculiar blend of the human and divine in Jesus shows that He was,
for a time, less than God but more than human.

Salvation
Christ’s teaching on salvation was full, complete, and simple. Obviously, if
people were to obtain it, they must understand both the gift and the Giver. So
Christ made it clear that He came to seek and save lost people (Luke 19:10) and
to pour out His life’s blood for their sins (Matthew 26:28)—even though they
did not comprehend it fully at the time.
A comparison of the Synoptic Gospels with the Gospel of John reveals that
John treats Christ’s teaching on salvation more completely than the Synoptic
writers do. Not surprisingly, he deals more with the need for repentance and
faith in obtaining salvation than they do. While they do not deny the need for
repentance and faith, they appear to stress the works of salvation. For example,
reading the story of the rich young ruler (Mark 10:17–31) or the woman who
washed Christ’s feet (Luke 7:44–47) could give the impression that works equal
salvation. Even so, the Synoptic writers do not ignore repentance and faith.
On occasion they note that repentance is absolutely necessary for salvation
(Matthew 4:17; Mark 1:15; Luke 13:3, 5). What we should probably conclude
on the basis of all Christ’s teaching on salvation is that works are an evidence
of salvation by faith rather than the basis of salvation. Even the concluding
statement of Christ to the woman who washed His feet was, “Your faith has
saved you; go in peace” (Luke 7:50).
The focus on works in the Synoptic record of Christ’s teaching on salvation
supplements John’s emphasis on repentance and faith. Both approaches are
necessary to give us a complete picture of the requirements for salvation.
20 State how the Synoptic accounts of Christ’s teaching on salvation and
the account in John’s Gospel are complementary.
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Angels
Although the inspired writers of the Old Testament note the occasional
appearance of angels, they do not give a unified body of information about the
origin, nature, work, limitations, and destiny of these spirit beings. While Christ
does not give us a detailed study of angels, what He does say adds greatly to our
knowledge of them.
As we have seen, angels played a significant role as messengers in the birth
narratives of Jesus and John the Baptist. A great company of them attended
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The Life of Christ in the Synoptic Gospels

Christ’s birth and praised God (Luke 2:8–15). They also ministered to Christ
after He was tempted in the desert (Matthew 4:11). Angels serve in the presence
of God and rejoice in the salvation of people (Luke 15:10), and they appear
to guard or protect people (Matthew 18:10). Activities such as these
represent the work of angels. Jesus’ response to the Sadducees regarding the
future state shows that angels are without gender (Matthew 22:30), so they
do not
reproduce. Since Jesus said He could have more than twelve legions of angels at
His disposal (Matthew 26:53), we conclude that their number is great. The fact
that God sent an angel named Gabriel to speak with Mary indicates that angels
are intelligent, responsible, personal beings. Their ability to move from heaven
to earth indicates superhuman powers. The foregoing facts give us a greatly
expanded knowledge of angels.
We have discussed briefly the activity of angels who serve God and His
people, but Jesus states that the devil also has angels who serve in his realm
(Matthew 25:41). Like their leader they will suffer the punishment of eternal
fire. The devil tempted Jesus in the desert (Matthew 4:1–11), and apparently his
angels are the evil spirits who tempt, oppress, and bind people (Matthew 12:43–
45; Mark 1:23–28; 5:1–20; Luke 4:33–36). While Jesus does not identify them
as evil spirits, the Scriptures seem to imply this. You will note throughout the
Gospels that whenever Jesus confronts the devil and evil spirits, He always
overcomes them with His mighty word. This indicates that while their power is
greater than ours, it is limited.
21 Circle the letter preceding each TRUE statement.
a The Synoptics indicate that angels serve as God’s messengers,
worship and praise Him, and apparently protect His people.
b Angels are spirit beings. Since they are without gender, they do
not reproduce. They represent a great company and seem to
have superhuman ability, such as moving from heaven to earth.
c Christ identifies evil angels clearly as evil spirits or demons.
d Christ stated that the devil has angels who follow him, and He indicated
that they will be punished with eternal fire.
e Since Christ overcame the devil and evil spirits in every confrontation,
we see that their power is limited.

Humankind
Christ’s teachings on humankind show that while they are a creation of God
(Matthew 19:4; Mark 10:6), humans are also sinful and have a corrupt nature.
Evil thoughts, murder, greed, and malice proceed out of us (Matthew 15:11;
Mark 7:20–23). Since we are sinful and spiritually dead, we must be born again
or made spiritually alive by believing in the Son of God (John 3:3, 16). Until we
respond to God, we stand condemned and subject to God’s wrath (John 3:17–
18, 36). The verdict for those who reject God’s Son as Savior is eternal
punishment, which affirms that humans are immortal beings (Mark 9:42–48).
From what Christ teaches, as well as what these teachings imply, we learn that
humans are compound beings: we have both a body or physical aspect and a
spiritual aspect that can respond to God. Until we experience the new birth, we
stand condemned by God because of our sinful nature. Christ placed great value
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Lesson 9: The Teachings of Christ

on the human soul (Matthew 16:26) and taught that God paid the ultimate price
for our salvation (John 3:16).
22 List at least three things Christ revealed in His teachings about humankind.
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The Holy Spirit

The essential truth Christ revealed about the Holy Spirit is that He is one of
the three Persons of the Trinity (Matthew 28:19). He is more than an influence;
He possesses all the traits of personality: intellect, feeling, and will. Jesus taught
that the Spirit would take His place (John 14:15–18, 26); He can be sinned
against (Matthew 12:31); and He sends, reveals, moves, and teaches people
(Mark 1:12; Luke 2:26–27; 12:12). He anointed Christ for His ministry, and
He will speak through the people of God in the midst of trials and persecution
(Matthew 10:19–20; Mark 13:11; Luke 12:12). Only a person can take the place
of another person, and only a personal being can recognize people’s needs and
meet them appropriately. While the Synoptic writers mention the Holy Spirit
on numerous occasions, what John gives (John 14:15–16:15) complements
their accounts, so that together we have a more complete picture of His Person
and work.
23 Christ’s teaching on the Holy Spirit reveals that
a) He is a personal Being since He possesses all the traits of personality.
b) He anoints for ministry, comforts believers in trial and adversity,
and speaks through God’s people.
c) He is one of the Persons of the Godhead or Trinity.
d) all of the above is true.

The Church
While the New Testament as a whole deals at length with the church or body
of Christ, the writers of the Gospels record only two occasions on which Christ
referred to the church (Matthew 16:18; 18:17). The former passage suggests
two things. First, the church was yet future and would withstand the gates of
hell.
Second, the foundation of the church would be the rock, Jesus Christ. The latter
passage indicates that the term church does not refer to a building but to “people
assembled together.”
24 What did Christ teach concerning the church in Matthew 16:18 and 18:17?
a) The church was still future at the time of Christ, but under Christ, the
church represents great power and can withstand the powers of hell.
b) God’s people assembled form the church, and they are built on
the foundation of Jesus Christ.
c) He taught what is mentioned in items a) and b) above.
d) The term church refers to various buildings in which believers meet.
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The Life of Christ in the Synoptic Gospels

Future Things
Christ’s teaching on future things occupies a significant place in each
of the Synoptic Gospels. In fact, the Synoptic writers devote four
complete
chapters to this subject (Matthew 24–25; Mark 13; Luke 21). This indicates its
importance and suggests that we must not ignore future things in our study of
the Scriptures. Although Christ did not reveal the precise order of future events
nor give extensive details about them, He did give a general overview of the
future. We will list them but not discuss them in depth. What we want to stress
is that Christ had much to say about future events.
In His teaching, Christ links future events with His coming in glory. In fact,
His second coming is the focus of the future; naturally He mentions it often in
His teaching (Matthew 16:27–28; Mark 14:62; Luke 12:40). At that time, He
will resurrect the dead (Matthew 22:23–33) and judge all people, rewarding
those who have done wickedly and those who have done good according to
their actions (John 5:28–29; Matthew 25:31–34). The rewards for those who
have done good appear to be based on faithfulness in their service to God
rather than the amount they have done (Matthew 20:1–16; Luke 14:14). Those
who have rejected Christ will go into everlasting punishment regardless of the
supposed good deeds they have done (Matthew 7:22–23; 12:36; Mark 9:43–
48; Luke 10:14).
While Christ makes clear the facts of His second coming, the resurrection,
and judgment, He does not specify the order in which the events in the Olivet
Discourse will occur (Matthew 24–25; Mark 13; Luke 21). It indicates that
other events will attend Christ’s coming, including a time of tribulation on
earth, judgment, and the establishment of Christ’s kingdom. On the basis of
other New Testament teaching, it appears Christ will return to catch away the
church before tribulation comes upon the earth. Then, following the tribulation,
Christ will establish His kingdom. As we have noted, the information on the
tribulation and kingdom is too limited to make absolute predictions about the
order of future events. However, it does give us a general outline of the future.
25 Circle the letter preceding each TRUE statement.
a The fact that the Synoptic writers give only four chapters to future
things suggests they are relatively unimportant.
b Apart from the Olivet Discourse, the Synoptics do not mention the
tribulation, the Kingdom, or Christ’s coming.
c Of future events we can say correctly that the Gospels give a good
overview but do not reveal the precise time and order of events.
d The major focal point of the future is the second coming of Christ.
e Both the righteous and the wicked will be rewarded at the judgment on
the basis of their deeds.
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Lesson 9: The Teachings of Christ

Self-Test 9
Essay: In two or three paragraphs, discuss Christ’s instructional methods
and techniques and how they applied toward His purpose of making and
nurturing disciples.
Multiple choice: Select the best answer.
1 Christ used teaching as His primary means of communicating with His
disciples because it
a) enabled Him to reach the most people at any one time.
b) enabled Him to instruct His disciples effectively.
c) was the same as the formal classroom method of instruction.
d) was less demanding than other forms of communication.
2 The qualities that identify Christ as a master teacher include
a) evaluating and grading student performance.
b) leaving His listeners to work out parables and illustrations on their own.
c) knowing how to teach, controlling the learning situation, and living
what He taught.
d) making sure students learned all He had to teach before they applied
their lessons in daily life.
3 Teaching methods that Christ effectively used include
a) rote memorization.
b) seat assignments for his students for small group discussion.
c) rhetorical questions, lectures, and storytelling.
d) discovery by trial and error.
4 As compared to the other Synoptic accounts, Matthew’s record of the
teachings of Christ has a unique Jewish flavor, is the most systematic,
and
a) is arranged into two groupings by topic.
b) emphasizes especially what Christ did.
c) stresses His miracles more than the other Synoptic accounts.
d) stresses teaching more than the other Synoptic writers.
5 The Gospel of Mark mentions the teachings of Christ less than the other
Synoptic accounts because the writer
a) emphasizes Christ’s actions more than His words.
b) is more interested in chronology than in words or actions.
c) focuses on a knowledgeable Jewish audience.
d) is more concerned with being than doing.
6 Luke writes more about Christ’s teachings than Mark but less than
Matthew, focuses primarily on a Gentile audience, and
a) presents the teachings according to topic and in six groups.
b) presents the teachings in the form of parables and scatters them
throughout his narrative.
c) inserts all of Jesus’ teaching at the beginning of his Gospel.
d) organizes the teaching of Christ in the form of an
early church catechism.
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The Life of Christ in the Synoptic Gospels

7 Christ’s teachings were linked to His redemptive purpose in that

a) they undermined His credibility to the point that He could be a
truly humble sacrifice.
b) they led to the later overthrow of the Roman government.
c) His teachings, His pure life, and His will indicated that He
qualified fully as humanity’s Kinsman Redeemer.
d) they indicated the comparative weakness of the Law in relation to the
human condition and pointed to its destruction.
8 We can conclude about the Scriptures based on Christ’s teachings that
a) since He believed and used them, He regarded them as genuine.
b) while He regarded them as holy, He indicated they were superseded
by New Testament revelation.
c) they were tied to the Old Testament legal system and were thus
useful as a guide but no longer binding.
d) His words “You have heard it said, but I say” show that as the
Living Word, He made the written Scriptures void.
9 Christ’s teaching about God, himself, and the Holy Spirit is that
a) the Godhead is not manifested or revealed in human history.
b) God has a dual nature: He is substance and is also essence.
c) the Godhead consists of two distinct Persons—God and Jesus Christ;
the Holy Spirit does not manifest attributes of deity.
d) the Godhead is a Trinity or three distinct Persons, each of
whom expresses intellect, feeling, and will.
10 Christ’s teaching on future things indicates that
a) His second coming is the focal point of the future and is linked with the
resurrection of the dead and judgment.
b) those who do goodwill on earth will be rewarded with eternal life.
c) a time of tribulation will exist on earth after Christ’s return, after
which Christ will set up His kingdom.
d) Christ will destroy the Antichrist at the end of the tribulation period.
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Lesson 9: The Teachings of Christ

Answers to Study Questions

13 He systematically groups Christ’s teachings by topic into six major
discourses and gives the most complete account of them of any
Synoptic writer.
1 He used teaching within small groups, which provided an opportunity for
interaction. Teaching was thus an ideal means for communicating truth
to His disciples.
14 It was tied directly to His purpose to be the sacrifice for humanity’s
salvation. But if His sacrifice was to be recognized and accepted, people
must have first accepted His person. This required His reliable word,
flawless life, and works of power.
2 Statements b, d, and h are true.
15 Statements a, c, e, and f are true.
3 He used methods that were appropriate for His purpose of making disciples.
While most of His teaching was life-centered and informal, it was practical,
stimulating, and successful. The disciples were thus ready for their mission
when they left Him.
16 c) What is mentioned in a) and b) above
4 Statements b and d are true.
17 All of these statements are true.
5a 5) Lecture
b 3) Storytelling
c 2) Rhetorical question
d 1) Question and answer
e 4) Learning by doing
f 2) Rhetorical question
18 d) All of the above
6 Matthew groups the teachings of Christ by topic into some six divisions
rather than by chronology.
19 Statements a and b are true.
7 Statements a, b, and e are true.
20 While John emphasizes faith and repentance, the Synoptics seem to stress
the works that accompany salvation. The accounts complement each
other and give us a complete doctrinal statement.
8 Mark does not deal at length with Christ’s teachings. Rather, he focuses
on His person and works, showing Him to be a teacher actively teaching.
21 Statements a, b, d, and e are true.
9 Statements a, c, and e are true.
22 You may note any three: We (1) are a creation of God, (2) have a sinful
nature, (3) are spiritually dead, (4) must be born again, (5) are of great
value to God, (6) may be saved by believing on the Son of God.
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The Life of Christ in the Synoptic Gospels

10 Luke gives a balanced treatment between that of Matthew and Mark. He

focuses mainly on a Gentile audience, but his account has a universal
appeal. He presents Christ’s teaching in the form of parables, and he scatters
it throughout his narrative. He gives us some unique material between 9:51
and 18:30.
23 d) all of the above is true.
11 a 2) Mark
b 1) Matthew
c 1) Matthew
d 3) Luke
e 3) Luke
f 2) Mark
g 4) All three writers
24 c) He taught what is mentioned in items a) and b) above.
12 Both wrote to Gentiles who were interested in works more than words.
Luke has a wider appeal than Mark since he also focuses on the Jew, and
he includes more teachings than Mark does. Both scatter Christ’s
teachings throughout their Gospels.
25 Statements c, d, and e are true
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Lesson 9: The Teachings of Christ
 10 The Kingdom of God

You examined the teachings of Christ in the last lesson and marveled at
the traits of the Master Teacher. You also examined His methods and goal
in teaching, located His teachings in the Synoptic Gospels, and summarized
them briefly as you rounded out this particular focus. Now you will look at the
kingdom of God and deal with one of the major subjects of Christ’s ministry.
In presenting this course, we have adopted a particular plan. We began
building with general facts in Unit 1, using the historical and religious
background to provide a framework. Then we focused more narrowly on the
life of Christ in the Synoptic records themselves in Unit 2 and completed the
superstructure and roof. Finally, in Unit 3 we have narrowed the focus still
further and examined various aspects of Christ’s ministry. Hopefully, the
material in this final unit will add the finishing touches.
Because it is complex, we will identify terms related to the Kingdom; study
its background; and consider its present, future, and moral aspects before we
summarize what the Synoptic Gospels record about it. This approach should
help you to better understand this subject about which Christ spoke so much.
May it also help you live by and teach kingdom principles more effectively.

◊ Matthew wrote his Gospel to devout Jews who often

the highlights... substituted other names for the Jewish name for
God.
◊ Jews identified the present aspect of God’s kingdom with His
presence in the midst of His people. The Jewish idea of the
future aspect of God’s kingdom related to the restoration of
the Davidic throne.
◊ Jesus taught that God’s kingdom was spiritual and was
made up of born-again believers over whom God ruled.
Christ’s teachings are the rules under which people live.
◊ The Kingdom was present in the person and works of Jesus.
Jesus said it was near, was within people, was advancing,
and people were entering it.
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Lesson 10: The Kingdom of God

◊ The present aspect of the Kingdom is invisible and internal,

initiated by Christ’s death and resurrection, and concerns
current reality. The future aspect concerns a promise, and
will be visible and physical, initiated by Christ when He
comes in power and glory.
◊ The rules governing God’s kingdom are chiefly internal. By
contrast, the rules of a worldly kingdom and of the Jews
are mainly external.
◊ Jesus inaugurated the Kingdom at His first advent but will
consummate it at His second. It is present already in His
reign in the hearts of His people, but it will be manifested fully
in a literal, visible sense in the future.

the objectives... 10.1 Identify the probable reason for the use of the terms
kingdom of God and kingdom of heaven.
10.2 Distinguish statements that describe correctly the Jewish
concept of kingdom.
10.3 Define the Kingdom in terms of Christ’s teaching on
this subject and identify facts associated with it.
10.4 Discuss the present aspect of the Kingdom, give scriptural
evidence to support it, and choose correct statements
about it.
10.5 Discern correct comparisons and contrasts between the
present and future aspects of the Kingdom.
10.6 Contrast the rules of God’s kingdom with those of a
worldly kingdom, and distinguish between the rules of
God’s kingdom and those of the Jewish concept of the
Kingdom.
10.7 Explore briefly the view of the Kingdom adopted in
this lesson.
the outline... 1 The Terms Associated with the Kingdom
2 The Jewish Concept of Kingdom
3 The Definition of the Kingdom
4 The Present Aspect of the Kingdom
5 The Future Aspect of the Kingdom
6 The Moral Aspect of the Kingdom
7 The Kingdom in Perspective
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The Life of Christ in the Synoptic Gospels

Identify the probable reason for the use of the terms kingdom of
Objective God and kingdom of heaven.

10.1 The Terms Associated with the Kingdom

In the last lesson, we considered what Christ’s purpose or mission was
in coming to earth. We concluded that He fulfilled a redemptive purpose
in
coming to die as a perfect sacrifice for our sins. While this conclusion gave a
partial answer, we need to examine Christ’s teaching on the kingdom of God
to understand the full implication of His purpose. As we turn to the Kingdom,
then, we can discern its place among His teachings and His ultimate purpose.
In reading the Synoptic Gospels, we notice the writers use the terms
kingdom of heaven, kingdom of God, or simply kingdom frequently. As one
Bible scholar notes, “It is clear that the Kingdom of God is the central theme of
Jesus’ teaching” (Ladd 1978, 103).
Kuzmic (1988) echoes this emphasis in the Dictionary of Pentecostal and
Charismatic Movements: “The idea of the kingdom of God occupies a place of
supreme importance in the teaching and mission of Jesus. This “master-
thought” of Jesus, as it has been called, is the central theme of his proclamation
and the key to understanding his ministry” (522). In support of this statement,
Kuzmic notes that the term kingdom appears a total of 121 times in the
Synoptics. Even if we do not include the parallels, he notes, the Synoptic
writers use the term over 60 times. Certainly, this underscores the importance of
the Kingdom in Christ’s teaching.
Since so many of Christ’s parables relate either directly or indirectly to the
kingdom of God, we will examine them in depth as we consider His teaching
on the Kingdom. To avoid repetition, however, we will focus on the discussion
they give on the Kingdom in the next lesson. Thus our study of the Kingdom
will involve two lessons. For the present, let us focus on Christ’s overall
definition of the kingdom of God.
We have already noted that the Synoptic writers use several terms in
discussing the kingdom of God. For example, Matthew uses the term kingdom
of heaven thirty-three times and kingdom of God only four times. This
prompts us to ask why Matthew employs kingdom of heaven so extensively
while the other writers use only kingdom of God. Is there any difference
between the two? On the basis of Matthew 19:23–24, it appears we can
answer “no” to the latter question. In this setting, Jesus says, “It is hard for
someone who is rich to enter the kingdom of heaven. Again I tell you, it is
easier for a camel to go through the eye of a needle than for someone who is
rich to enter the kingdom of God” (italics added). Comparing this passage with
the parallel passage in Mark 10:23–25 indicates that the change in
terminology simply represents a linguistic variation of the same concept.
Since Mark, Luke, and other New Testament writers use only kingdom of
God, and Christ says simply kingdom on a number of occasions, we conclude
that the terms are synonymous. Let us consider now what may have prompted
Matthew to use kingdom of heaven.
According to supporters of one popular view, Matthew’s use of kingdom of
heaven is based on a simple historical fact. Devout Jews, they point out,
avoided
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Lesson 10: The Kingdom of God

using the name Yahweh and often substituted an appropriate term for deity. In
their view, Matthew respected this feeling and substituted heaven for God. As
Erickson (1985) notes, in the Scriptures heaven is a virtual synonym for God
(1226). The fact that Matthew alone of the Synoptic writers uses kingdom of
heaven and that he is writing for Jewish readers lends support to this view. By
contrast, Mark and Luke use the Greek idiom kingdom of God because they are
writing primarily to a Gentile audience. In view of the foregoing discussion, we
will assume the terms can be used interchangeably.
What exactly did Jesus mean when He spoke of the Kingdom? Did His
kingdom then exist, or was it still to come? What were its physical limits?
Where was it to be located? Who were its rulers and subjects? What were the
conditions for entering it?
These questions are basic to our study of the kingdom of God. We will
find that some are easier to answer than others. Our purpose is to find a good
overall definition of the kingdom of God that Christ taught about. In view of
this aim, then, we will focus on five broad areas of concern: the Jewish concept,
the definition, present aspect, future aspect, and moral aspect of the Kingdom.
As we examine the kingdom of God, we will refer most often to Matthew’s
Gospel because he provides more teaching on this subject than do the other
Synoptic writers.
1 Circle the letter preceding each TRUE statement.
a The kingdom of God is the central theme of Jesus’ teaching.
b We may conclude correctly that the various terms the Synoptic
writers use to refer to the Kingdom are synonymous.
c Matthew alone of the Synoptic writers uses the term kingdom of heaven
in discussing the Kingdom.
d The notion that the kingdom of God is central in Jesus’ teaching is
based solely on the idea of its importance rather than the volume of
material devoted to this subject.
e Matthew uses the term kingdom of heaven exclusively and never
mentions kingdom of God.
f The terms kingdom of heaven, kingdom of God, and kingdom appear
only in the Gospels in the New Testament.
2 Why does Matthew use kingdom of heaven rather than kingdom of God as
used by Mark and Luke?
a) Matthew wrote his Gospel to devout Jews who avoided the Jewish
name for God (Yahweh) and quite often substituted another name for
it.
b) The two terms refer to entirely different concepts.
c) Matthew wrote his Gospel originally in Aramaic and used kingdom
of God. The translator changed it to kingdom of heaven when
translating into the Greek language.
d) Matthew, being one of the twelve disciples, quotes the exact words
of Jesus, “kingdom of heaven”; Mark and Luke changed the words of
Jesus to accommodate Gentile readers.
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The Life of Christ in the Synoptic Gospels

Distinguish statements that describe correctly the Jewish

Objective concept of kingdom.

10.2 The Jewish Concept of Kingdom

As we approach Jesus’ teaching on the Kingdom, we might well ask about
the Jewish concept of kingdom. Was there an accepted idea of kingdom in the
compatible Old Testament? If so, was it compatible* with what Christ taught? To answer
able to exist or get on
well together; agreeing; these questions, we must look at the Jewish expectations of the Kingdom in
in harmony light of Old Testament teaching.
The inspired writers of the Old Testament Scriptures do not use the term
kingdom of God as Christ used it. In fact, they record no clear teaching on the
concept of kingdom; however, they do give the impression that God’s kingdom
is both present and future. The present aspect of the Kingdom comes from
God’s presence in the midst of His people, and in this sense it appears the
Kingdom is “now.” The idea of a future aspect of the Kingdom comes from
“looking forward” to the restoration of the Davidic kingdom. Through this
means, the Jewish people expected God to demonstrate himself as King and
bring them into everlasting peace. The prophets endorsed this by anticipating a
time when God would indeed reign among His people (Isaiah 24:23).
At least part of the reason for the tension between Christ and the Jews
was that His teaching on the Kingdom did not match their expectations, and
this ultimately led them to reject Him. Looking back on the Davidic kingdom
made them long for the restoration of the conditions that had existed during
the greatest period of their history. Then Israel had exercised great power, and
her people had lived in relative peace and been their own masters. Foreign
domination was unthinkable. Therefore it is easy to see why Jews longed for the
day when these conditions would be restored.
Trusting in the prophets and their own sense of destiny always helped the
Jews look forward to and hope for God to come and intervene actively in their
behalf. Whatever else might happen, of this they were sure: the Messiah would
come, and foreign rulers would be overthrown. Because of their unique and
privileged relationship with the true God, they would rise once again and be
a powerful nation. The desire for this hoped-for kingdom ruled by their God
sprang from a seed that had been firmly planted. The increasing dominance of
Rome and others served only to increase this desire. Significantly, the
Scriptures show that this hope and desire were tied to David (Psalm 103:19;
145:11–13; Isaiah 9:6–7).
Typical Jews of Christ’s day thus believed that the kingdom of God referred
to a physical kingdom ruled by God and that this would make Israel a great and
everlasting nation. In addition, they believed the Messiah who came from God
would act as a deliverer of the people.
Yet Christ did not come as a deliverer, nor did He preach the kind of
kingdom for which they hoped. Although His kingdom appeared to have both
a present and future aspect, it had an entirely different nature. Having
examined the Jewish concept of kingdom, we will look next at what Christ had
to say about the Kingdom.
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Lesson 10: The Kingdom of God

3 Circle the letter preceding each TRUE statement.

a The Old Testament Scriptures introduce the concept of the kingdom
of God but do not explore it exhaustively.
b The Old Testament gives one the impression that God’s kingdom
is both present and future.
c Jews identified the present aspect of God’s kingdom with His
presence in the midst of His people.
d The Jewish idea of the future aspect of God’s kingdom related to
the restoration of the Davidic throne or kingdom.
e The reason for the tension between Christ and the Jews was that His
teachings did not match their expectations.
f Looking back at history, Jews of Christ’s day found little or nothing
that they wanted to see repeated in the future kingdom.
Answer questions 4 and 5 in your notebook.
4 Describe briefly the foundation on which typical Jews of Christ’s
day visualized the future kingdom of God.
5 State how Christ’s teaching on the Kingdom differed from the
Jews’ expected kingdom.

Define the Kingdom in terms of Christ’s teaching on this subject

Objective and identify facts associated with it.

10.3 The Definition of the Kingdom

When we use the term kingdom, we usually think of a realm or area with
physical, visible limits. Within this realm a sovereign rules over subjects who
are citizens of his or her kingdom. The sovereign governs the subjects
according to rules that must be obeyed if his or her kingdom is to survive and
the subjects are to benefit from its provisions. The ruler exercises control over
his or her territory and defends it from enemies; within its borders citizens
should feel confident that their lives and well-being are protected.
This standard definition of kingdom no doubt matched the Jewish concept.
In this sense, the land of Israel was the realm, God was the ruler, the Jews were
the subjects, and the Law was its rules. The coming King (Messiah) would
assure His subjects of a life of comfort, free from foreign intervention.
Clearly, Christ did not teach this kind of kingdom—to the discomfort of
His Jewish listeners. According to Jesus, the kingdom of God does not come
visibly, nor can people say, “Here it is” or “There it is” (Luke 17:20–21). By
His definition, the kingdom of God is within the person—it is spiritual. A
person cannot see its physical aspects (boundaries, limits, or borders), and in
this sense there is no realm. Christ’s teaching thus disappointed His listeners,
who thought in terms of both national identity and political isolation.
Is there a ruler? Yes. The kingdom of God that Christ teaches is clearly
His Father’s kingdom (Matthew 6:10; 13:43). The fact that all three Synoptic
writers use the term kingdom of God indicates whose kingdom it is. Clearly,
God is the ruler, but what of His Son, Christ? This point presented the Jews
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The Life of Christ in the Synoptic Gospels

with a problem. They reasoned, “What right does Jesus have to assume the
authority of a king?” In their view it was unthinkable for Him to assume even a
part of the leadership with His Father in the Kingdom. Nevertheless,
throughout His ministry Christ continued to point people to His Father’s
kingdom and assumed a measure of shared authority with His Father. (Compare
the thought of Matthew 12:28 with Matthew 21:23–27.)
Obviously, Jesus’ teaching on the spiritual nature of the Kingdom and its
lack of a physical realm, as well as His own part in it, differed from Jewish
expectations. But when He discussed the subjects or citizens of the Kingdom,
He really strayed from the Jewish concept of kingdom. In his Gospel, John
records some of Christ’s clearest teaching about the subjects of the Kingdom
and the conditions by which they will be admitted (3:3, 5). In addition,
Matthew defines the nature of the subjects (5:3–10). If you are interested in
pursuing this topic, we urge you to list and analyze all that the Synoptics record
about the subjects of the Kingdom. We assure you it will be a most rewarding
study.
We must also discuss the rules of the Kingdom. Of course, for the Jew
the Law represented the rules of the realm. Yet Christ indicated that the
Law was incomplete, although not invalid, apart from His fulfillment of it
(Matthew 5:17). This meant that reliance on the Law apart from Christ’s role in
it was insufficient. While the Law was the guide in the past, citizenship in His
Father’s kingdom required people to obey His teachings.
You can now begin to see why tension mounted as Christ’s mission became
more apparent. All of the conditions the Jewish hearers thought were definitions
of the true kingdom no longer applied. They could no longer identify the realm
with the kingdom of Israel. Nor could they assume God was its sole ruler, for
Christ assumed equality with God in ruling it. Furthermore, its subjects might or
infallible might not be Jews, and the Law alone was no longer regarded as the infallible*
incapable of error
guide for living. Since they were unable to fully understand His teaching on the
true nature of the Kingdom and accept its implications, the Jews, Christ’s kin,
ultimately rejected Him.
Finally, we focus on the word reign. Usually when we speak of a person’s
reign, we mean his or her “authority and right to rule.” His or her subjects
recognize this authority and submit to it. It includes the commission to rule as
indicated by the question the Pharisees asked Jesus: “By what authority are you
doing these things?” (Matthew 21:23). The right to rule, then, must be either
given, taken, or inherited. In view of the preceding definition, we can say the
kingdom of God is more accurately a reign than a realm. Even so, we must
use this definition with caution. Whether we view the Kingdom as a present or
future reality or both, certain aspects of the reign versus the realm definition
still leave some questions unanswered.
6 In your notebook define the Kingdom in terms of Christ’s teaching
on the subject.
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Lesson 10: The Kingdom of God

7 What concepts does our IST identify with a kingdom?

a) A realm—that is, an area with physical, visible limits—or a ruler
and the subjects over which he or she rules
b) A set of rules that governs the affairs of the kingdom or a sense of
security or personal well-being that one is safe from outside intrusion
c) Items a) and b)
d) A powerful army that upholds the rights of the ruler
8 Christ’s teaching on the Kingdom indicated that
a) it did not come visibly.
b) it was primarily spiritual or nonphysical.
c) items a) and b) are true.
d) it had no king or ruler.
9 Read John 3:3, 5, and Matthew 5:3–10, 17. Describe the subjects of
God’s kingdom.
................................................................................................................................
................................................................................................................................
10 Why did the Jews reject Christ and His teachings on the Kingdom?
a) The realm was no longer the nation of Israel, and Christ was assuming
equality with God in ruling the Kingdom.
b) The subjects were not necessarily Jews and the Law was no longer the
infallible guide for living.
c) Both a) and b) are true.
d) The realm was less than what God originally promised.
11 Compare and contrast the terms reign and realm as they apply
to the Kingdom.
................................................................................................................................
................................................................................................................................
................................................................................................................................

Discuss the present aspect of the Kingdom, give scriptural

Objective evidence to support it, and choose correct statements about it.

10.4 The Present Aspect of the Kingdom

Our discussion to this point has revealed that the Jewish concept of the
Kingdom, which was linked with the Old Testament, had not changed by
the time of Christ. However, His teaching brought the subject into focus
and revealed that it had both a present and a future aspect. While we may
not notice the distinction between them in a casual reading, careful study of
the
Synoptic texts reveals that Christ referred to both aspects of the Kingdom in His
teaching. While some Bible scholars tend to link all references to the Kingdom
with a future manifestation, others limit them to the present. In this section,
we will examine some Scripture passages that refer to the present aspect of the
Kingdom, such as the following:
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The Life of Christ in the Synoptic Gospels

● Matthew 4:17; Mark 1:15—Jesus begins preaching that “the

kingdom of God is at hand.”
● Matthew 12:28; Luke 11:20—Jesus states that driving out
demons shows “the kingdom of God has come upon you.”
● Luke 17:20–21—Jesus declares, “The kingdom of God is in the midst
of you.”
● Matthew 11:11–13; Luke 16:16—Jesus says the Kingdom is
advancing; that is, it is being preached, and people are forcing their
way into it.
● Matthew 21:31—Jesus testifies that “the tax collectors and
the prostitutes go into the kingdom of God before you.”
These verses indicate clearly that the kingdom of God was then in existence.
For example, Jesus says it is near, coming upon His hearers, within people,
advancing, and one into which people are entering. In the next lesson we will
discuss some parables that illustrate a beginning, growing, and producing
kingdom of the present. These include the parables of the sower, the weeds, the
mustard seed, and the yeast (Matthew 13:1–43). The foregoing Scripture verses
and illustrations relate clearly to the present, but they do not address the future
kingdom for which the Jews longed. Let us pursue Christ’s teaching further to
see why this is so.
From the beginning of Christ’s ministry, it was obvious He would usher in a
kingdom. John the Baptist predicted it (Matthew 3:2), and all that Jesus said
and did confirmed it (Mark 1:14–15). Clearly, God’s time had arrived; the
Kingdom had come in the person of Christ. So “Jesus went throughout all the
cities and villages, teaching in their synagogues and proclaiming the gospel of
the kingdom and healing every disease and every affliction” (Matthew 9:35;
Luke 4:43; 8:1; 9:11). It was also the message He instructed the Twelve and
the seventy-two to proclaim when He sent them out to minister (Matthew 10:7;
Luke 9:2; 10:9,11). Jesus not only demonstrated the power of the Kingdom
through His miracles and power confrontations with the devil but also
illustrated it with parables, yet He never defined it. His followers were
understandably confused, then, when He talked about coming in power and
glory (Matthew 24:30; 26:64; Mark 8:38; 14:62; Luke 9:26), for they looked for
consummation an immediate consummation.*
completion; fulfillment;
the ultimate end Jesus’ teaching thus indicated that the Kingdom is both a present reality
and a future expectation. In His own person, the kingdom of God is already
invading human history (Luke 17:20–21), forcefully advancing among people
(Matthew 11:11–12), and overthrowing the kingdom of Satan (Matthew 12:28).
So it is a present reality; it is already in operation. However, since it also
concerns future fulfillment at the end of the age, it has a “not yet” aspect.
As a result, those who follow Christ live “between the times” within these
two reference points in history: the present and the future. The first point is
inaugural. Through His death and resurrection, our Lord completed His act
of redemption and initiated His rule in the lives of believers. In His person,
then, the Kingdom has already come. The second point is future and is
linked with the second coming of Christ, which will bring to completion
God’s plan of redemption.
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Lesson 10: The Kingdom of God

As the biblical record indicates, Christ fulfilled in His person and work the
messianic salvation predicted by the prophets (Luke 4:20–21). Nevertheless,
other prophecies—those that deal with His glorious coming and judgment—
require a future consummation. What Christ has already begun in initiating the
Kingdom must yet be realized in His glorious coming. So the kingdom of God
has already begun in the person and works of Jesus, but it will be consummated
at the end of this age. This leads us to describe the tension between the two
points of reference as “already, but not yet.”
In summary, we know the Kingdom is now with us. We also know
from other passages of Scripture, which we will refer to in the next section,
that it is not fully realized. It is here in some measure, but it is growing and
awaiting final consummation. The Kingdom that has already come is still
to come. Presently, it represents a spiritual reign; one day it will also have
a physical manifestation.
12 Circle the letter preceding each TRUE statement.
a It was not clear until the end of His ministry that Jesus would usher in
a kingdom.
b Jesus demonstrated the power of the Kingdom through His mighty
acts and confrontations with the devil.
c When Jesus spoke about coming in power and glory, His
followers looked for an immediate consummation of the
Kingdom.
d The boundaries of the Kingdom roughly parallel those David
established during his reign.
e In its present aspect, the Kingdom is spiritual, but in its future aspect,
it will also have a physical manifestation.
f Jesus indicated that between the first (present) and second
(future) points of reference, the Kingdom would be inactive.
g The Kingdom is already present in Christ’s person and work, but it
has not yet been consummated in all of its fullness.
13 In your notebook briefly discuss the present aspect of the Kingdom and
cite scriptural support for it.

Discern correct comparisons and contrasts between the present

Objective and future aspects of the Kingdom.

10.5 The Future Aspect of the Kingdom

We have seen that while the kingdom of God became a reality in Christ, its
future aspect remains a promise to be fulfilled. Even though Christ invaded
the realm of the devil, disabled him, and spoiled his goods (Matthew 12:25–
29),
a future consummation is necessary for our Lord to bring about the devil’s
final destruction and to triumph over sin and its consequences. Thus He will
come in power and glory (Matthew 24:30). He will separate the wicked from
the righteous, judging the former and rewarding the latter (Matthew 25:31–
46). Christ describes this future fulfillment of the Kingdom as a wedding
banquet (Matthew 22:1–2; Luke 22:29–30), as the gateway into eternal life
(Matthew 25:46), the age to come (Mark 10:30), and the kingdom of God
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The Life of Christ in the Synoptic Gospels

(Mark 10:24). Based on the Synoptic record, then, Christ’s coming, which
will be accompanied by the resurrection (Luke 20:35–36) and final
judgment (Matthew 25:31–46), is the major event of the future
consummation.
Christ’s discourse on future events in Matthew 24–25, Mark 13, and Luke
21 (the Olivet Discourse) provides the strongest evidence for this future aspect
of the Kingdom. Other passages, such as Matthew 16:22–28, Mark 8:34–9:1,
and Luke 9:23–27, support this evidence and indicate that Christ will come
again in glory with the angels. His kingdom will then be fully realized and
manifested in a visible form.
You may have noticed in the preceding passages that personal preparation
is closely related to the coming of the Kingdom. If one prepares appropriately,
his or her entrance into the Kingdom will be assured.
Some Bible scholars link the future aspect of the Kingdom with the Jewish
rejection of Christ that, in their view, caused the Kingdom to be postponed.
They propose that Christ originally intended to inaugurate His kingdom at His
first advent, but He postponed doing so because His own people rejected Him.
As a result, He will usher in the Kingdom in its fullness at His second advent.
Related to this is the idea that the millennial reign of Christ is one part of this
future kingdom.
14 Distinguish correct comparisons and contrasts between the present and
future aspects of the Kingdom by circling the letter preceding each
TRUE statement.
a The present aspect of the Kingdom is invisible and internal, while the
future aspect will be visible and physical.
b While the present aspect of the Kingdom represents a realm, the
future aspect will represent a reign.
c Christ initiated the present aspect with His redemptive death and
resurrection, whereas He will initiate the future aspect with His coming
in power and glory.
d While the present aspect concerns a current reality (already), the future
concerns a promise (not yet).
e The present aspect of the Kingdom concerns consummation, while the
future concerns initiation of God’s eternal plan.
15 Read Acts 1:1–6, then briefly note what the disciples’ question
in verse 6 indicates.
................................................................................................................................
................................................................................................................................
16 According to our study, scriptural support for the future aspect of
the Kingdom occurs primarily in the
a) Olivet Discourse.
b) Sermon on the Mount.
c) discourses of Matthew 13.
d) extended discourse at the Last Supper.
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17 Read Matthew 22:1–2; 24:30; 25:31–33, and indicate what these verses
imply about the future kingdom of God.
................................................................................................................................
................................................................................................................................

Contrast the rules of God’s kingdom with those of a worldly

Objective kingdom, and distinguish between the rules of God’s kingdom
and those of the Jewish concept of the Kingdom.
10.6 The Moral Aspect of the Kingdom
The moral or ethical aspect of the Kingdom is perhaps the clearest issue of
all, for the rules that apply to it at the present also apply to its future aspect.
ethics The major difference between the ethics* or rules of the kingdom of God
the principles of and those of an ordinary worldly kingdom is that one is internal and the other is
conduct governing an
individual or group external. The moral aspect of the kingdom of God involves a person’s inner
nature. The Gospels often admonish people to live rightly. Paul expresses this
clearly in Romans 14:17: “The kingdom of God is not a matter of eating and
drinking but of righteousness and peace and joy in the Holy Spirit.”
In many respects, God’s kingdom requires more of its citizens than a worldly
kingdom requires of its citizens. Notice some of the things God’s kingdom
requires of its members as listed below:
1. Deny oneself (Matthew 16:24).
2. Watch every word (Matthew 12:36).
3. Consider possible persecution (Matthew 5:10).
4. Be merciful (Matthew 5:7).
5. Be pure in heart (Matthew 5:8).
6. Hate one’s own life (Luke 14:26).
7. Carry one’s own cross (Luke 14:27).
8. Destroy bodily parts if necessary (Matthew 5:29–30).
9. Watch and pray (Luke 21:36).
10. Go and make disciples (Matthew 28:19).
Again we see that the rules of the kingdom of God contrast sharply with
those surrounding the Jewish concept of the Kingdom. For example, Jews
linked holiness with external actions—with what one did or did not do—but
Jesus stressed the purity of the inner person. He emphasized being more than
doing. Thus entrance into the Kingdom (salvation) requires one to lead a life in
which moral or ethical values are supremely important. Maintaining citizenship
in the Kingdom also requires work—work in faith and in prayer to keep one’s
life in subjection to the requirements of the King.
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The Life of Christ in the Synoptic Gospels

18 Contrast the rules governing God’s kingdom with those of

a worldly kingdom.
................................................................................................................................
................................................................................................................................
................................................................................................................................
19 Read each Scripture passage. Then, in the space preceding each item, write
1 if it concerns the rules governing God’s kingdom.
2 if it concerns the Jewish concept of kingdom rules.
. . . . a “Whoever who divorces his wife, let him give her a certificate of
divorce” (Matthew 5:31).
. . . . b “Blessed are the pure in heart, for they shall see God” (Matthew 5:8).
. . . . c “Love your neighbor and hate your enemy” (Matthew 5:43).
. . . . d “Love your enemies and pray for those who persecute you”
(Matthew 5:44).
. . . . e “Woe to you, blind guides, who say, . . . ‘if anyone swears by the gold
of the temple, he is bound by that oath’” (Matthew 23:16).
. . . . f “Love the Lord your God with all your heart and with all your soul
and with all your mind.’ . . . And . . . ‘love your neighbor as
yourself’” (Matthew 22:37, 39).
20 Discuss briefly what we mean by the statement “God’s kingdom
requires more of its citizens than a worldly kingdom requires of its
citizens. Write your answer in your notebook.

Objective Explore briefly the view of the Kingdom adopted in this lesson.

10.7 The Kingdom in Perspective

In summarizing our study of the Kingdom, we may begin by noting that
the concept of a kingdom was not new. While the Old Testament gave no
clear concept of the Kingdom, it did give the impression that God’s kingdom
was
both present and future. It was present in the sense that God was present among
His people; it was future because it anticipated the restoration of the Davidic
throne or kingdom. As it evolved, then, the Jewish concept of the Kingdom
involved looking forward with hope to the day when the King (Messiah) would
come and make the Jews a great people once again. Then foreign oppression
would be cast off, and God would rule His people through His servant David.
Thus the promise of a renewed Davidic kingdom was the means by which this
expectation was to be fulfilled.
In almost every aspect the Jewish concept of kingdom related to external
manifestation; consequently, devout Jews stressed external, ceremonial
cleansing plus Law keeping. Since only Jews had the Law, they believed the
benefits of God’s kingdom were limited to their own political, national, and
religious boundaries. Ritual cleansing, Law keeping, and the physical evidence
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Lesson 10: The Kingdom of God

of circumcision, they believed, qualified them uniquely for membership in

God’s kingdom.
By contrast, Christ’s teaching on the kingdom of God stressed internal
purity and shifted emphasis away from external actions. To be a member of His
kingdom required that the undesirable traits of the inner person—hate,
impurity, envy, selfish ambition, and jealousy—give way to the desirable traits
—love, joy, peace, patience, and self-control (Galatians 5:19–23). All who
accept
His lordship and follow His commands therefore qualify for membership in
His kingdom.
Our study of the Scriptures has indicated that while the kingdom of God is
a present reality, it will be fully consummated in the future. At His first
advent,
Christ inaugurated the Kingdom—planted the seed—that will grow and develop
until His second advent. Then the Kingdom in all of its fullness and glory will
be realized.
We have noted there are different interpretations of the Kingdom. Some
teach that all aspects of the Kingdom concern the present, while others assert
that everything associated with the Kingdom relates to the future. A few insist
that the Kingdom was intended for the present, but because the Jews rejected
Christ it was postponed until the future.
The teaching on the Kingdom we have adopted in this lesson is one that has
received widespread acceptance. We have identified it by the phrase “already
but not yet.” According to this view, the Kingdom is now with us in some
measure. All those who are born again are part of it. They are growing and
maturing spiritually and being changed progressively into the likeness of the
Lord Jesus Christ. They are thus being led toward perfection and completeness,
which will be realized in the future when Christ returns, sets up His visible
kingdom, and rules among people.
The exciting thought for those of us who serve the Lord is that we have the
joy of this present age—His indwelling presence, which gives meaning and
purpose to life—as well as the promise of greater things to come. We can exult
with the apostle Paul, who said, “What no eye has seen, nor ear heard, nor
the heart of man imagined—what God has prepared for those who love him”
(1 Corinthians 2:9).
21 Discuss briefly the view of the Kingdom adopted in this lesson.
................................................................................................................................
................................................................................................................................
................................................................................................................................
22 According to the Jewish concept, what were the requirements for living
in the Kingdom?
a) Purifying the inner person
b) Being circumcised and obeying the Law
c) Undergoing ritual cleansing
d) Doing what is mentioned in items b) and c)
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23 What are the requirements for membership in Christ’s kingdom?

a) Making Christ the Lord of one’s life and living in obedience
to His commandments
b) Permitting the undesirable traits of the inner person to give way to the
desirable traits that characterize Christ’s followers
c) Doing items a) and b)
d) Being a part of the national, political, and religious boundaries of Israel.
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Lesson 10: The Kingdom of God

Self-Test 10
Essay: In two or three paragraphs, discuss what we mean when we say that, in
its future aspect, the Kingdom will be consummated.
Multiple choice: Select the best answer.
1 According to our study, the terms kingdom of God and kingdom of heaven
a) represent two different kingdoms.
b) indicate two aspects of the same Kingdom: its beginning and its end.
c) refer to earthly kingdoms.
d) are essentially synonymous.
2 One popular explanation concerning Matthew’s use of the term kingdom
of heaven indicates that he wanted to
a) distinguish between two different types of kingdoms.
b) indicate clearly the location of the future Kingdom.
c) respect the Jewish custom of substituting a suitable word for
God’s name.
d) demonstrate the “other world” nature of the coming kingdom of God.
3 Mark and Luke used the term kingdom of God in their Gospel accounts
because they
a) recognized only one aspect of the kingdom of God.
b) wrote primarily to a Gentile audience.
c) wanted to distinguish between God’s kingdom and the
future Davidic kingdom.
d) knew it would be more easily understood by the majority of
their readers.
4 The Jewish concept of the Kingdom was that
a) their rulers would be converted to Judaism and free them from
oppressive rule.
b) it was perfectly reflected in Christ’s teachings.
c) God would intervene actively in their behalf through the Messiah, who
would overthrow foreign oppressors and bring peace.
d) the kingdom of God was essentially a spiritual rule that had no
external manifestations.
5 Christ taught that the Kingdom was invisible rather than physical,
a) God was its ruler, and Christ had no authority.
b) and its subjects were the Jews.
c) and its subjects were all who experienced the new birth and
kept His teachings.
d) and the realm of the true Kingdom was limited to Israel.
6 Our discussion of the present aspect of the Kingdom indicated that it was
evident in the person and works of Jesus and that
a) Jesus announced it to His disciples.
b) Jesus demonstrated His mighty works of power.
c) it is located within people and is advancing.
d) Isaiah’s prophecy was fulfilled.
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The Life of Christ in the Synoptic Gospels

7 In comparing and contrasting the present and future aspects of the

kingdom of God, it is true that the present aspect
a) is visible and physical, but the future aspect will be invisible
and internal.
b) began with the Creation in Genesis, and the future aspect began at
Christ’s ascension.
c) concerns a future reality, while the future aspect
concerns present promises.
d) began with Christ’s ascension, but the future aspect will begin at
His second coming.
8 Which statement presents the best contrast between the rules of
God’s kingdom and those of a worldly kingdom?
a) The rules concerning God’s kingdom are internal, whereas those of
a worldly kingdom are external.
b) The rules surrounding God’s kingdom are ideal, but those of a
worldly kingdom are practical.
c) The rules that govern God’s kingdom represent suggested guidelines
for life, but those of a worldly kingdom are required.
d) The rules for God’s kingdom are easy and light, while those of
a worldly kingdom are demanding and difficult.
9 The view of the Kingdom we support in this study is that it
a) was postponed until the future because the Jews rejected Jesus.
b) was initiated at Christ’s first advent, but it will be consummated at
His second coming.
c) will be inaugurated and consummated in the future.
d) was fully realized in Christ’s first advent.
10 Membership in the Kingdom, according to our study, requires one to
make Christ his or her Lord, follow His teachings, and
a) undergo an inner transformation of character.
b) keep the moral requirements of the Law.
c) observe the ritual cleansing required of all God’s people.
d) identify with the national, political, and religious boundaries of Israel.
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Lesson 10: The Kingdom of God

Answers to Study Questions

12 Statements b, c, e, and g are true.
1 Statements a, b, and c are true.
13 The Kingdom was present in the person and works of Jesus. Jesus said that
it was near (Matthew 4:17), had come upon His hearers (Luke 11:20), was
within people (Luke 17:20–21), was advancing (Matthew 11:11–13), and
people were entering into it (Matthew 21:31). These verses indicate
clearly the present aspect of the Kingdom.
2 a) Matthew wrote his Gospel to devout Jews who avoided the Jewish name
for God, Yahweh, and quite often substituted another name for it.
14 Statements a, c, and d are true.
3 Statements b, c, d, and e are true.
15 You should note that it reflects the Jewish concept of the restoration of
the Davidic kingdom. Apparently, Jesus’ followers looked for an
immediate consummation of the Kingdom.
4 You should note that they would compare it to the greatness David’s
kingdom had enjoyed, which included sovereign power, freedom
from foreign domination, and peace.
16 a) Olivet Discourse.
5 Your answer should note that Jews looked for a physical kingdom ruled by
God to be ushered in by the delivering Messiah. It would be a powerful,
sovereign kingdom of peace. However, Jesus preached an entirely
different kind of kingdom.
17 They imply that the future aspect of the kingdom of God has a literal,
physical manifestation. Christ, angels, and the people of all nations will be
there. The wedding feast also suggests this.
6 It is a spiritual rather than a physical realm. God rules over it and shares
authority with Christ. Born-again people are the subjects, and Christ’s
teachings are the rules under which they live.
18 The rules that govern God’s kingdom concern attitudes and behavior that
are acceptable to God; they are chiefly internal. By contrast, the rules of
a worldly kingdom are mainly external.
7 c) Items a) and b)
19 a 2
b 1
c 2
d 1
e 2
f 1
8 c) items a) and b) are true.
20 While citizens of an earthly kingdom must keep certain civic rules, these are
usually not too demanding. However, citizens of God’s kingdom must also
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The Life of Christ in the Synoptic Gospels

meet the spiritual conditions of God’s kingdom and demonstrate them in

their relations with others.
9 They are people who have been born again—experienced the new birth.
They are governed by the teachings of Christ who came to fulfill the
Law.
21 Jesus inaugurated the Kingdom at His first advent, but He will consummate
it at His second coming. It is present already in His reign in the hearts of
His people, but it will be manifested fully in a literal, visible sense in the
future.
10 c) Both a) and b) are true.
22 d) Doing what is mentioned in items b) and c)
11 The kingdom of God concerns His reign or authority and right to rule and
the submission of subjects to His rule; on the other hand, realm deals
more with the physical area over which a ruler reigns.
23 c) Doing items a) and b)
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Lesson 10: The Kingdom of God
 11 The Parables of Jesus

As we began our study of the kingdom of God, we noted the close

relationship between the Kingdom and the parables of Jesus. Because of
this relationship, we observed that these two themes could almost be
studied together in one expanded lesson, since in many ways they concern
the same
issue. While a number of the parables do relate to the Kingdom, the rest
concern other aspects of Christ’s teachings, so we have chosen to consider the
parables in a separate lesson. In this lesson, then, we will determine what
parables are, give some guidelines for interpreting them, note when and how
Christ used them, and classify them.
While a study of Christ’s parables is both interesting and enlightening,
it is also vital for one’s spiritual understanding. This is true because Christ
established doctrines in His teaching that He often illustrated by a parable.
Since nearly one third of all Jesus’ recorded words involved this method of
teaching, you must understand His parables if you are to grasp clearly what He
taught. Thus in this lesson your objective is to examine the material thoroughly
enough to accomplish this goal.
By reading the parables noted, using the guidelines given, and applying
the principles of interpretation, you can determine the intended meaning of
each one. This will increase your knowledge of some of the main themes of
Christ’s teachings and enable you to interpret parables according to sound
biblical principles.
the highlights... ◊ Parable means “to put things side by side” and represents a
method of teaching in which the teacher uses familiar
concepts or ideas to illustrate unfamiliar concepts. Learners
get
bored with abstract teaching but respond well to stories that
communicate clearly and graphically.
◊ Correctly interpreting parables requires adopting guidelines
that help us avoid unnecessary problems.
◊ By comparing the parables in the Synoptic Gospels, we
learn how the individual writers used them.
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Lesson 11: The Parables of Jesus

◊ As His ministry progressed, Christ used parables increasingly,

concealing truth from critics and mockers but revealing it to
the earnest seeker.
◊ Understanding Christ’s purpose and motivation for using
parables requires having a basic knowledge of their
subject matter.

the objectives... 11.1 Distinguish the correct definition of the term parable
and explain why parables are so effective in teaching.
11.2 Identify some guidelines for interpreting parables with
the rationale for their use.
11.3 State some of the facts we learn from a careful
comparison of the parables in the Synoptic Gospels.
11.4 Describe the emerging pattern of Christ’s use of parables
as His ministry progresses and relate it to His purpose.
11.5 Using the list of parables provided, classify each
parable into its main subject area or areas.
11.6 Apply correctly the principles of interpreting parables
according to the guidelines given in this lesson.

1 The Definition of Parables and Guidelines for Interpreting Them

the outline...
a The Definition of a Parable
b Some Guidelines for Interpreting Parables
2 The Parables in the Synoptic Gospels
3 Chronological Arrangement of the Parables
a The Early Years and Preparation for Ministry
b The Early Judean Ministry
c The Early Period of Galilean Ministry
d The Middle Period of Galilean Ministry
e The Later Period of Galilean Ministry
f The Later Judean-Perean Ministry
4 Classification of Parables by Subjects
a The Kingdom of God
b Salvation
c Discipleship
d Future Events
5 Interpretation of Parables
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The Life of Christ in the Synoptic Gospels

Objective 11. Distinguish the correct definition of the term parable and explain
why parables are so effective in teaching.

1 The Definition of Parables and Guidelines for

Interpreting Them
parabolic When we speak of the teachings of Jesus, most of us probably think first of
method of communicating His parables, for He used this form of teaching more than any other teacher in
in which a story or
illustration is used to depict
history. Even though He made the parabolic* form popular, He was not the
spiritual principles first to use it. In fact, Jews had used this form of instruction for some time
before Jesus came, yet He used it more effectively than any other teacher
before or after Him.
Although Jesus used the parabolic method extensively, He also employed
other teaching methods. However, He used parables when He wanted to clarify
and illustrate the truths and doctrines He taught. This method proved to be very
effective, and to this day we recall many of the main points of Jesus’ teaching
because of His parables.
As we begin the textual study of the parables, we want to define the term
parable and list some guidelines that will help us interpret parables properly.

The Definition of a Parable

Bible scholars note the word parable comes from a Greek word that means
“to put things side by side.” (Comparison and analogy are two English words
that give a similar meaning.) A parable represents a method of teaching in
which the teacher uses familiar concepts or ideas to illustrate unfamiliar
concepts in terms the learner understands. In the New Testament context, the
unfamiliar concepts are spiritual truths.
Christ’s approach in using this method was simple and unique. He took
familiar examples from everyday human life and nature and used them to teach
spiritual truth. This has led to the popular but inadequate definition of a parable
as “an earthly story with a heavenly meaning.”
trite
As we shall see, far from being trite* little stories for simple-minded people
worn out by use; or children, Jesus’ parables put into concrete form the substance of faith. They
commonplace; hackneyed; dealt with all the topics people faced in their search for meaning and purpose,
lacking in freshness or
effectiveness because including death, resurrection, the church, evangelism, social concern,
of constant use or forgiveness, justification, and sanctification. Moreover, they had a certain
excessive repetition revolutionary quality, for they challenged many of the ideals and values people
held. Obviously, Jesus used them deliberately to shock, to provoke, and to
produce a response in His hearers. He did not necessarily seek to explain
everything to everyone’s satisfaction; rather, His goal was to point out that His
hearers’ previous understandings and explanations were unsatisfactory. His
theoretical
planned or worked out in purpose was to direct their thinking and actions into a whole new realm.
the mind, not from
experience; based on
As a master teacher, Christ knew that learners get restless and bored with
theory, not on fact theoretical* teaching and abstract* philosophy. He also knew that learners
abstract respond well to stories they can understand readily and remember easily. So on
expressing or naming many occasions, He probed the depth of life and truth by telling simple stories
a quality or idea, that portrayed clearly and graphically what He wanted to communicate. He
rather
than a particular object or
concrete thing
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Lesson 11: The Parables of Jesus

knew that people tend to forget abstract teaching, but a story tends to impress
itself on their memories for life.
Since parables were but one means Jesus used in His teaching ministry, we
may wonder how to distinguish an actual parable from another figure of speech.
While the writers of the Gospels often refer to certain things Jesus said as
parables, His parables occur in a variety of forms and include more than what
the Gospel writers specifically call “parables.” For example, Matthew includes
some parables that are little more than “one-liners” (the hidden treasure, 13:44,
and the pearl, 13:45–46). Elsewhere, he gives us examples of extended parables
(the tenants, 21:33–44, and the wedding banquet, 22:1–14). Yet he does not
refer to the unmerciful servant (18:23–35) or the workers in the vineyard (20:1–
16) as parables, even though we recognize their parabolic form.
It would be easier to answer “What distinguishes a true parable from
another figure of speech?” if all scholars who have researched this topic
agreed on exactly the same definition of a parable. Alas, they do not. The
number of parables varies from one scholar to another and ranges from thirty
to nearly eighty. What one writer calls a parable another says is a proverb, and
what one refers to as illustrative writing another defines as a parable. Hence,
we seldom find two textbooks that agree on the number or classification of the
parables.
Our research has led us to select forty-seven parables that meet the criteria
required of true parables by most scholars. We will list them under different
headings throughout the lesson. This will help you become more familiar with
them, even though we will not be able to explain each one in detail in this
study. Still, you should try to memorize the content and location of each one.
Some excellent textbooks on the parables are available if you are interested in a
more detailed study of particular parables.
While Bible scholars debate whether or not there are parables in the Gospel
of John, such a debate is beyond the scope of this course. Since our focus is on
the Synoptics, we will not discuss this issue. However, you should note that the
majority of all parables, regardless of how they are defined, are found in the
Synoptic Gospels.
1 Circle the letter preceding each TRUE statement.
a Parable comes from a Greek word that implies putting two things
side by side (to see how they are alike or different).
b Two English words that give a meaning similar to that of parable are
analogy and comparison.
c The use of the parabolic method enables the teacher to use familiar
concepts or ideas to illustrate unfamiliar concepts.
d In the New Testament context, Jesus used unfamiliar spiritual
concepts or truths to communicate people’s social duties.
e It is both precise and adequate to define the term parable as “a
heavenly story with an earthly meaning.”
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2 Circle the letter preceding each statement that tells the purpose for which
Jesus used parables.
a Putting into concrete form the substance of faith
b Shocking, provoking, and producing a response in His hearers
c Explaining all His teaching to the satisfaction of everyone
d Pointing out that His hearers’ previous understandings and
explanations were unsatisfactory
e Directing His hearers’ thinking and actions into a whole new realm
3 Explain why parables are so effective in teaching.
................................................................................................................................
................................................................................................................................
4 Bible scholars differ on the number of parables because
a) there are no criteria for determining what a parable is.
b) they do not agree on the basic definition of parable.
c) the definition of parable is constantly undergoing change.
d) the Gospel writers rarely identified Jesus’ teaching method.

Objective 11. Identify some guidelines for interpreting parables with the
rationale for their use.

2 Some Guidelines for Interpreting Parables

Having introduced parables, defined what they are, and reviewed some of
the issues one faces as he or she studies them, we need to adopt some
guidelines that can help us avoid unnecessary problems in interpreting them.
1. Do not overemphasize individual details within a parable.
As a general rule, each parable has one particular truth to convey. Our goal
is to interpret that truth and let the details support it. Those who fail to
observe this rule generally miss the meaning Jesus intended and, in addition,
introduce serious problems in the interpretive process.
2. Determine whether Christ himself supplied the meaning of a parable.
The Synoptic writers note that occasionally after Jesus had concluded a
parable, He gave a point-by-point explanation of the details as well as the truth
of the parable itself. In these cases, the meaning He intended is obvious.
3. Avoid using parables as the foundation and source of doctrine.
While we can illustrate the doctrines Christ established by His other
teachings effectively through the truth of a parable, we must not base our
doctrines on the strength of a single parable. We cannot overemphasize this
point. Since a parable represents a figure of speech that requires careful
interpretation, it is subject to abuse. If one fails to use proper guidelines for
interpreting parables and does not give them the meanings Christ intended, he
substantiated or she could accept as doctrine what is not substantiated* by the total teachings
to establish by proof or
competent evidence of Christ.
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Lesson 11: The Parables of Jesus

4. Use the truth in a parable in its proper context.

In general faith and the grace of God, which are necessary for salvation, are
not the main themes of the parables. However, many of the parables do portray
the fruit or outworking of salvation, that is, good works. The point here is that
we should use the truth in a parable in its proper context. If we follow this rule,
we will not fall into the error of substituting the message of salvation by grace
with a message of salvation by human works.
5 In interpreting a parable, our main effort is to
a) concentrate on the details, each of which is as important as all the
other details.
b) remember that details are irrelevant to its central purpose.
c) adopt the interpretation Christ’s hearers gave it.
d) interpret the main truth and let the details support it.
6 As we seek to interpret a parable correctly, we should read it fully to
a) determine whether Christ himself gave the explanation.
b) ascertain whether there is a point or purpose to it.
c) evaluate whether it fulfills the criteria of this figure of speech.
d) see whether it is self-explanatory.
7 What is the relationship between parables and doctrine?
a) Doctrines Christ established by His other teachings can be well
illustrated by the truth of a parable.
b) The nature of parables is such that it is easy to establish doctrinal error
by the faulty interpretation of a parable.
c) In general it is not wise to attempt to use parables as the source and
foundation of doctrine.
d) All of the above are true.
8 Each parable must be interpreted in its context, especially in relation to faith
and the grace of God, because
a) these subjects are not main themes of parables, even though parables do
concern the fruit of salvation (good works).
b) one might possibly use its truth to mask the message of salvation
by grace with a message of salvation by good works.
c) both a) and b) above are true.
d) each parable represents a totally different theme in the Gospels, and
no general theme unites them.

Objective 11. State some of the facts we learn from a careful comparison of
the parables in the Synoptic Gospels.

3 The Parables in the Synoptic Gospels

As noted above, we have chosen forty-seven parables from the Synoptic
Gospels that, according to many Bible scholars, meet the criteria for true
parables. For your convenience we have listed them consecutively and arranged
them according to the place or places where you will find them in the Synoptics.
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The Life of Christ in the Synoptic Gospels

Matthew Only
1. The Weeds Matthew 13:24–30, 36–43
2. The Hidden Treasure Matthew 13:44
3. The Pearl Matthew 13:45–46
4. The Net Matthew 13:47–50
5. The House Owner Matthew 13:52
6. The Unmerciful Servant Matthew 18:23–35
7. The Workers in the Vineyard Matthew 20:1–16
8. The Two Sons Matthew 21:28–32
9. The Wedding Banquet Matthew 22:1–14
10. The Ten Virgins Matthew 25:1–13
11. The Talents Matthew 25:14–30
12. The Sheep and the Goats Matthew 25:31–46
Mark Only
13. The Growing Seed Mark 4:26–29
14. The House Owner and His Servants Mark 13:34–37
Luke Only
15. The Two Debtors Luke 7:41–43
16. The Good Samaritan Luke 10:30–37
17. The Friend at Midnight Luke 11:5–8
18. The Rich Fool Luke 12:13–21
19. The Waiting and Watching Servants Luke 12:35–38
20. The Barren Fig Tree Luke 13:6–9
21. The Chief Seats Luke 14:7–11
22. The Great Banquet Luke 14:16–24
23. The Unfinished Tower Luke 14:28–30
24. The Unwaged War Luke 14:31–32
25. The Lost Coin Luke 15:8–10
26. The Lost Son Luke 15:11–32
27. The Shrewd Manager Luke 16:1–13
28. The Rich Man and Lazarus Luke 16:19–31
29. The Unprofitable Servants Luke 17:7–10
30. The Persistent Widow Luke 18:1–8
31. The Pharisee and the Tax Collector Luke 18:9–14
32. The Ten Minas Luke 19:11–27
Matthew and Luke
33. The Lamp Matthew 6:22–23; Luke 11:34–36
34. The Two Builders Matthew 7:24–27; Luke 6:46–49
35. The Evil Spirit That Returned Matthew 12:43–45; Luke 11:24–26
36. The Yeast Matthew 13:33; Luke 13:20–21
37. The Lost Sheep Matthew 18:12–14; Luke 15:3–7
38. The Master and the Thief Matthew 24:43–44; Luke 12:39–40
39. The Faithful and Evil Servants Matthew 24:45–51; Luke 12:42–46
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Lesson 11: The Parables of Jesus

Matthew, Mark, and Luke

40. The Guests of the Bridegroom Matthew 9:14–15; Mark 2:19–20;
Luke 5:34–35
41. The Patch on an Old Garment Matthew 9:16; Mark 2:21;
Luke 5:36
42. The New Wine in Old Wineskins Matthew 9:17; Mark 2:22;
Luke 5:37–39
43. The Sower Matthew 13:3–9, 18–23; Mark 4:3–9,
13–20; Luke 8:5–8, 11–15
44. The Mustard Seed Matthew 13:31–32; Mark 4:30–32;
Luke 13:18–19
45. The Tenants Matthew 21:33–41; Mark 12:1–9;
Luke 20:9–16
46. The Rejected Stone Matthew 21:42–44; Mark 12:10–11;
Luke 20:17–18
47. The Sprouting Fig Tree Matthew 24:32–35; Mark 13:28–31;
Luke 21:29–33
Now that we have examined the selected list of forty-seven parables, we can
make some observations. As we do so, remember what we said previously
about scholars differing on the definition of parable and the number of true
parables.
First, we note that of the forty-seven parables selected, twelve are unique to
Matthew, two to Mark, and eighteen to Luke. Second, we find seven parables
in both Matthew and Luke. Third, we discover that eight parables appear in
all three Synoptics. Fourth, we observe that Luke records the most parables
(approximately thirty-three), while Matthew is second (twenty-seven), and
Mark gives us the least (ten). Finally, the greater number of parables in
Matthew and Luke correlates with the greater emphasis on teaching in these
Gospels.
9 In your notebook state at least three facts we learn from a careful study of
the parables.
10 Circle the letter preceding each TRUE statement.
a Matthew records twenty-seven parables in his record.
b Luke lists slightly fewer parables than Matthew.
c Mark includes only ten parables in his Gospel account.
d Only five parables are common to all three Synoptic accounts.
e Luke gives us the most parables not found elsewhere.
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The Life of Christ in the Synoptic Gospels

11 Match the book or books (right) with the appropriate statement about the
forty-seven parables we have considered in this section (left).
. . . . a Includes more parables than any other
Synoptic Gospel 1) Matthew
2) Mark
. . . . b Seven parables found in common in these books 3) Luke
. . . . c Eight parables found in common in these books 4) Matthew and
Luke
. . . . d Includes the fewest parables of any of 5) Matthew, Mark,
the Synoptics and Luke
. . . . e Includes the greatest number of parables that are
unique to his Gospel account
. . . . f Is second both in the total number of parables
recorded and in the number that is unique to his
Gospel record

Objective 11. Describe the emerging pattern of Christ’s use of parables as His
ministry progresses and relate it to His purpose.

4 Chronological Arrangement of the Parables

Now that we have defined what a parable is and listed some basic facts
about the distribution of parables in the Gospels, we can shift our focus to see
how Christ’s use of them developed. Thus we will list the parables according to
the periods of His ministry that we discussed in Unit 2. We believe this
approach will help you see the emergence of a definite trend, namely that as
Christ’s ministry progresses, He uses parables with increasing frequency.

The Early Years and Preparation for Ministry

You may recall that the Synoptic writers give us few facts about Christ
during this period, and what they do record does not include any of His
teaching. The only possible exception might be the responses He gave during
His temptation. Be this as it may, the Gospel writers record no parables during
this phase of His ministry.

The Early Judean Ministry

In Lesson 6 we observed that only John deals with this period of Christ’s
ministry, so it is not, in the strictest sense, part of the Synoptic study; however,
since it comprises nearly a year of Christ’s ministry, we cannot ignore it. Yet
even in this time that spanned nearly one third of Christ’s public ministry, John
did not record any parables. Make a mental note of this fact, for it represents
one of the first clues we uncover as we search for reasons to explain Christ’s
use of parables.
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Lesson 11: The Parables of Jesus

The Early Period of Galilean Ministry

The Synoptic writers associate only four parables (based on our list) with
this period of ministry, which lasted for about four months.
1. The Two Builders Matthew 7:24–27; Luke 6:46–49
2. The Guests of the Bridegroom
Matthew 9:14–15; Mark 2:19–20; Luke 5:34–35
3. The Patch on an Old Garment Matthew 9:16; Mark 2:21; Luke 5:36
4. The New Wine in Old Wineskins
Matthew 9:17; Mark 2:22; Luke 5:37–39

The Middle Period of Galilean Ministry

This particular time of ministry lasted about ten or eleven months. Thus,
by the end of the early Galilean period, Christ had been in public ministry
for nearly a year and a half. The middle period therefore extends through
the second and into His third year of ministry. Twelve parables are recorded
for this period.
1. The Weeds Matthew 13:24–30, 36–43
2. The Hidden Treasure Matthew 13:44
3. The Pearl Matthew 13:45–46
4. The Net Matthew 13:47–50
5. The House Owner Matthew 13:52
6. The Growing Seed Mark 4:26–29
7. The Two Debtors Luke 7:41–43
8. The Lamp Matthew 6:22–23; Luke 11:34–36
9. The Evil Spirit Matthew 12:43–45; Luke 11:24–26
10. The Yeast Matthew 13:33; Luke 13:20–21
11. The Sower
Matthew 13:3–9, 18–23; Mark 4:3–9, 13–20; Luke 8:4–8
12. The Mustard Seed
Matthew 13:31–32; Mark 4:30–32; Luke 13:18–19

The Later Period of Galilean Ministry

This period of Galilean ministry lasted nearly six months. We note that the
Synoptic writers associate just two parables with this segment of time.
1. The Unmerciful Servant Matthew 18:23–35
2. The Lost Sheep Matthew 18:12–14; Luke 15:3–7

The Later Judean-Perean Ministry

The last phase of Christ’s life and ministry covered some six or seven months.
During this period He used the greatest number of parables (twenty-nine):
1. The Workers in the Vineyard Matthew 20:1–16
2. The Two Sons Matthew 21:28–32
3. The Wedding Banquet Matthew 22:1–14
4. The Ten Virgins Matthew 25:1–13
5. The Talents Matthew 25:14–30
6. The Sheep and the Goats Matthew 25:31–46
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The Life of Christ in the Synoptic Gospels

7. The House Owner and His Servants Mark 13:34–37

8. The Good Samaritan Luke 10:30–37
9. The Friend at Midnight Luke 11:5–8
10. The Rich Fool Luke 12:13–21
11. The Waiting and Watching Servants Luke 12:35–38
12. The Barren Fig Tree Luke 13:6–9
13. The Chief Seats Luke 14:7–11
14. The Great Banquet Luke 14:16–24
15. The Unfinished Tower Luke 14:28–30
16. The Unwaged War Luke 14:31–32
17. The Lost Coin Luke 15:8–10
18. The Lost Son Luke 15:11–32
19. The Shrewd Manager Luke 16:1–13
20. The Rich Man and Lazarus Luke 16:19–31
21. The Unprofitable Servants Luke 17:7–10
22. The Persistent Widow Luke 18:1–8
23. The Pharisee and the Tax Collector Luke 18:9–14
24. The Ten Minas Luke 19:11–27
25. The Master and the Thief Matthew 24:43–44; Luke 12:39–40
26. The Faithful and Wicked Matthew 24:45–51; Luke 12:42–46
Servants
27. The Tenants Matthew 21:33–41; Mark 12:1–9; Luke
20:9–16
28. The Rejected Stone Matthew 21:42–44; Mark 12:10–11;
Luke 20:17–18
29. The Sprouting Fig Tree Matthew 24:32–35; Mark 13:28–31;
Luke 21:29–33
Now that we have listed the parables according to the various periods in
which Christ gave them, we see an interesting trend. The inspired writers give
us no indication of recorded parables during Christ’s early ministry. In fact,
they do not indicate that He began to use parables until His second year of
public ministry. Once He begins to use this superb teaching device, however,
we note that He uses parables with increasing frequency. We also observe that
there appears to be a specific direction in their message.
We have noted that at the beginning of His ministry, Christ was gladly
accepted, particularly in Galilee. The crowds followed Him everywhere as He
taught and performed miracles. Yet, as He made the intent of His message and
the claims of His person clearer to His hearers, His popularity began to decline.
waned As His popularity waned* among His kinfolk, criticism, suspicion, and hatred
declined in power, influence,
or importance increased. As a result, the parables He gave and the truths they reflected
indicated a new direction in His teaching as He responded to the changed
attitudes and behavior of the Jews.
Christ’s early parables implied that the old religious order was passing
away, that there was a “changing of the guard.” The former system was being
replaced by a new one; it needed more than a patch to meet the requirements of
the new order. The new system would be like the dawning of a new day, and
the old laws would not be compatible with its requirements.
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Lesson 11: The Parables of Jesus

Christ’s teaching about the coming change introduced a completely new

concept. Thus we should not be surprised to learn that the Jews struggled to
understand it. Even though they were initially confused by it, they at least gave
it their passive acceptance. But as time passed and Christ focused His teaching
increasingly on the Kingdom, many of His followers felt the cost He placed
on them for entering it was too great. In their view, the break with the past was
too severe, and there were too many unknown factors to consider. The parables
of the middle and later Galilean period reflect these changes in both Christ’s
teachings and His hearers’ reaction to them.
When we study this transitional period in Christ’s ministry, we sense His
sorrow, anger, and concern over the changing attitude of His followers. As
a result, He used parables increasingly in His teaching. This prompted
His disciples to ask, “Why do you speak to them [the people] in
parables?” In response He said,
To you it has been given to know the secrets of the kingdom of heaven,
but to them it has not been given. For to the one who has, more will be
given, and he will have an abundance, but from the one who has not,
even what he has will be taken away. This is why I speak to them in
parables, because seeing they do not see, and hearing they do not hear,
nor do they understand. (Matthew 13:10–13)
skepticism Remember that Jesus now faced both opposition to His ministry and
doubt or unbelief with
regard to religion, skepticism* about His intentions. Using parables enabled Him both to conceal
especially Christianity truth from critics and mockers and to reveal it to earnest seekers. Furthermore,
because opposition to His teaching was rising, He chose not to use plain
language. This made it harder for His enemies to distort His words. Parables are
as effective as direct speech, or more so, yet they avoid the harshness and
offensiveness of a more direct approach.
Thus the spirit of unbelief that began to invade the hearts of His hearers
brought about a new emphasis in Christ’s method of teaching. He now stressed
the great value of the Kingdom, and He tried to convince His hearers that it
was something to be sought after. But His efforts were in vain. Instead,
opposition and unbelief increased.
During His last six or seven months of ministry, Christ used the greatest
number of parables and the greatest variety in teaching styles or methods. As
we have seen, His teaching began to focus increasingly on future aspects of the
Kingdom. The underlying theme of many parables in this final period was that
the gift of the Kingdom would be taken from the Jews and given to others. God
had offered the Kingdom to His people; they had rejected it because they failed
to perceive its value, and therefore they would suffer great loss.
In summarizing this section, we might say Jesus matched the truth of His
parables with the changing attitude of His people. We might also note that He
changed not only His teaching method but also His emphasis to that of the
Kingdom. You will see this more clearly in the next section as we classify the
parables according to their subject matter.
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The Life of Christ in the Synoptic Gospels

12 Match the number of parables Christ used (right) with the period in
Christ’s ministry to which it corresponds (left).
. . . . a Early Judean
1) None
. . . . b Early Galilean 2) Two
. . . . c Middle Galilean 3) Four
4) Twelve
. . . . d Later Galilean 5) Twenty-nine
. . . . e Later Judean-Perean

13 In your notebook describe briefly the trend that emerges in Jesus’ use
of parables as His teaching ministry progresses.
14 Circle the letter preceding each TRUE statement.
a Jesus used parables increasingly in the second year of His ministry, as
the intent of His message and His personal claims became clearer to
His hearers and His popularity declined.
b From Jesus’ response to the disciples’ question in Matthew 13:10–
13, we learn His purpose in using parables.
c Jesus used parables primarily to provoke debate with His enemies so He
could reveal their hypocrisy.
d It was to Jesus’ advantage to use parables, which helped Him
avoid plain language that His enemies might distort.
e Parables conceal truth from critics and mockers but reveal it
to earnest seekers.
15 In your notebook explain how the nature of Jesus’ parables
progressively changed to match the attitude of the people.

Objective 11. Using the list of parables provided, classify each parable into its
main subject area or areas.

5 Classification of Parables by Subjects

In the previous section we learned that Jesus used parables more and
more as unbelief and opposition increased. He did so not only to hide the
full implication of the truth from unbelievers but also to reveal the truth to
believers. Using parables enabled Him to achieve both aims. These facts help us
understand why He used parables increasingly as His ministry progressed.
Understanding the pattern of use is important in that it helps us discern
Christ’s purpose and motivation for using parables, yet we also need a basic
knowledge of their subject matter. Unfortunately, space will not permit us to
give an explanation of each parable. However, we will list four major subject
areas and identify parables that fit in each one. This classification will help fix
them more firmly in our minds.
As we approach the matter of classifying parables, we should note that the
truth of a parable may fit more than one subject area. For example, a parable
that stresses salvation may also convey some aspect of truth relative to future
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Lesson 11: The Parables of Jesus

events. Our purpose here is merely to give you an idea of how the parables
were and can be used.

The Kingdom of God

In nearly twenty of the parables, Christ uses the expressions kingdom of
heaven, kingdom of God, or just kingdom. Many of these refer directly to
the Kingdom itself and discuss its coming, growth, and consummation. For
example, the parables of The Weeds (Matthew 13:24–30, 36–43), The Mustard
Seed (Matthew 13:31–32), and The Yeast (Matthew 13:33) illustrate these
emphases. As a matter of fact, most of Jesus’ parables relate in some way to the
Kingdom and tell us much about the kingly rule of God.
Among other things, the parables indicate that we do not have to wait
until the future to experience the Kingdom, for it is a present reality. Since
it is already present, all that concerns our lives and this world changes. The
Kingdom is already but not yet; it is here, yet it will be consummated in
the future. Jesus initiated the Kingdom, but it is still in the process of
coming.

Salvation
Another category of parables concerns salvation and the related matters of
repentance and forgiveness of sin. The three well-known parables in Luke 15 fit
this category. They concern The Lost Sheep, The Lost Coin, and The Lost Son.
These parables portray the lost condition of the human family. The desire to
seek and find what was lost in these examples illustrates the desire of our Lord
to seek and to save those who are lost.
For one to be saved, one must first realize the need to repent of one’s sins.
The Parable of the Pharisee and the Tax Collector (Luke 18:9–14) illustrates
this quite well. It contrasts two attitudes: self-righteousness and repentance.
Christ commends the example of the tax collector who recognizes his pitiful
condition and seeks forgiveness. The parables of Luke 15 also reveal God is so
concerned about the well-being of every person that He takes the initiative in
finding and restoring those who are lost. Jesus portrays this unlimited grace in
The Two Debtors (Luke 7:41–43), The Unmerciful Servant (Matthew 18:23–
35), and The Workers in the Vineyard (Matthew 20:1–16). He also makes clear
that those who are forgiven most, love most.

Discipleship
A number of parables deal with some aspect of kingdom living. Jesus
taught that receiving the Kingdom brought both privileges and responsibilities.
Thus His parables stated not only the nature of the Kingdom but also the
behavior required of its citizens. For example, The Unfinished Tower (Luke
14:28–30) and The Unwaged War (Luke 14:31–32) focus on our readiness to
count the cost of being subjects of the Kingdom. Both The Hidden Treasure
and The Pearl (Matthew 13:44–46) point to the need to sacrifice all for the sake
of
the Kingdom.
The Friend at Midnight (Luke 11:5–8) and The Persistent Widow
(Luke 18:1–8) portray the importance of persistent faith, and The Unprofitable
Servants (Luke 17:7–10) and The Two Sons (Matthew 21:28–32) stress
obedient service. The Two Builders (Matthew 7:24–27) further emphasizes
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The Life of Christ in the Synoptic Gospels

the need to both hear and obey Christ’s teachings. The Good Samaritan
(Luke 10:30–37) shows the need for compassion, while The Chief Seats
(Luke 14:7–11) reveals improper conduct.
The Talents (Matthew 25:14–30) focuses on stewardship, whereas The Ten
Virgins (Matthew 25:1–13) shows the importance of being prepared. The Evil
Spirit (Matthew 12:43–45) speaks of our need to devote our hearts entirely to
God, and The Lamp (Matthew 6:22–23) shows that we must keep our spiritual
eyes on God and not be distracted by the world. Finally, The House Owner
(Matthew 13:52) implies that as we receive understanding of God’s kingdom,
we need to impart our knowledge to others.

Future Events
Jesus illustrated various teachings on future events through parables. While
it would be difficult to isolate one exclusive theme, the weight of the parables’
teaching seems to indicate the need of watchful preparation for the coming
King. Jesus tells the parables in such a way that we sense the need to do what
is
right today during the present aspect of the Kingdom in light of the coming time
futuristic of judgment and reward. The prospect of judgment adds a futuristic* tone to
concerns the future
aspect of the Kingdom, many of these parables.
including judgment and the As you read the parables in the following list, you will note several things.
consummation of Christ’s
redemptive program First, they tell of coming judgment and sound a warning. Second, they call
people to repentance and indicate the shortness of time before Christ’s return.
The implication is that people need to act now and not wait.
The Weeds The Waiting and Watching
The Net Servants The Rich Man and
The Ten Lazarus
Virgins The The Ten Minas
Talents The Master and the Thief
The Sheep and the Goats The Faithful and Evil Servants
The House Owner and His Servants The Sprouting Fig Tree
The Rich Fool
Examining a few of the foregoing parables enables us to see why they are
futuristic. For example, The Weeds (Matthew 13:24–30, 36–43) reveals the
nature of the Kingdom as it is presently growing, as well as the process of
judgment at the end of the age. The Rich Fool (Luke 12:13–21) shows that,
with eternity in view, the rich man was foolish because he stored up things and
pleasures for himself and neglected his spiritual needs. This parable stresses
especially that a time is coming when only what is done for God will count.
Again, The Master and the Thief (Matthew 24:43–44) focuses on watchfulness.
Since no one knows when a thief will come, one must be constantly alert so that
one may catch the thief when he comes. In applying the truth of this parable, we
must await the coming of our Lord with a sense of anticipation and expectancy.
Finally, in The Talents (Matthew 25:14–30) Jesus emphasizes stewardship. In
light of future judgment, we must do what is right, knowing we are accountable
for our works (thoughts, actions, and motives).
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Lesson 11: The Parables of Jesus

The preceding four subject areas illustrate the way in which the truth of the
parables can be used. Whether Christ dealt with opposition to His earthly
mission, the attitude of disciples of the Kingdom, or future aspects of the
captivate Kingdom, parables enabled Him to captivate* His audiences with a fascinating
to hold captive by
beauty, talent, or method of communicating truth.
interest; to fascinate The study of parables can be quite involved and seemingly endless. We
recommend that you locate and read some good books on the subject. In this
lesson we have simply tried to give you some background facts on the parables
and to classify them according to some important subject areas. This should
help you when you engage in a more concentrated study at a later date.
16 The parables listed under “The Kingdom of God” indicate
a) its coming, growth, and consummation.
b) that it is both a present reality and in the process of coming.
c) much about the kingly rule of God.
d) what is noted in all of the above: a), b), and c).
17 The parables that focus primarily on salvation deal with the
a) inadequacy of the old order and the need for changing it.
b) mechanics as opposed to the substance of salvation.
c) need for repentance, the grace of God, and God’s initiative in
the process of saving people.
d) comparison of the old and new orders and the fact that the new order is
superior because Christ is its mediator.
18 In your notebook briefly describe what we may learn about
discipleship from the parables that deal with kingdom living.
19 In reference to the parables about future events, circle the letter preceding
each TRUE statement.
a The theme of watchful preparation is especially emphasized.
b God’s mercy and love are especially stressed in relation to judgment,
as well as people’s unavoidable human weakness.
c Since either judgment or reward will be based on right living, citizens
of the Kingdom need to live with Kingdom values in mind.
d The futuristic parables stress the nearness of Christ’s coming and
urge people to prepare accordingly.
e Future events focus on stewardship and accountability of citizens of
the Kingdom.
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The Life of Christ in the Synoptic Gospels

20 Match the appropriate category of parables (right) with each example (left).
. . . . a The Sprouting Fig Tree
1) Kingdom of God
. . . . b The Pearl 2) Salvation
. . . . c The Sower 3) Discipleship
4) Future Events
. . . . d The Lost Sheep
. . . . e The Workers in the Vineyard
. . . . f The Friend at Midnight
. . . . g The Sheep and the Goats
. . . . h The Mustard Seed
. . . . i The Good Samaritan
. . . . j The Pharisee and the Tax
Collector
. . . . k The Growing Seed
. . . . l The Talents

Objective 11. Apply correctly the principles of interpreting parables according

to the guidelines given in this lesson.

6 Interpretation of Parables
Earlier in this lesson we gave four guidelines that can help us interpret
parables properly. Having examined forty-seven parables, listed them according
to subject, and discussed Christ’s purpose in using them increasingly as
His ministry progressed, we are ready to apply these guidelines to an actual
example. We will use The Unmerciful Servant (Matthew 18:23–35) for
this purpose.
Here Jesus tells the story of a rich king who mercifully canceled the large
debt of one of his servants. However, this servant went out and found one of his
chastised fellow servants who owed him a very small debt and refused to have mercy on
to have inflicted punishment
or suffering on a person him. Instead, he had the man thrown into the debtors’ prison. When the king
or to have had punishment heard of his servant’s unforgiving attitude, he became angry. Calling in the
inflicted on oneself
unmerciful servant, the king chastised* him and put him into prison, making
clear that he could not go free until he paid the large debt he originally owed.
Now let us apply the guidelines to this parable.
Consistent with our first rule, which states that in general each parable has
one particular truth to convey, this parable stresses mercy and forgiveness. You
might say, “How do we arrive at this conclusion?” We can respond, “Look at
the immediate context, for the parable immediately follows Peter’s question
about forgiveness and the importance God places on it.” Although other details
occur in the story, we must grasp this central truth. The second rule tells us to
look for the meaning Christ himself supplied. This we see in His summary in
verse 35 where He stresses forgiveness and the related matter of showing
mercy.
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Lesson 11: The Parables of Jesus

Since figurative language presents certain difficulties to the interpreter,

we might ask, “What happens if we place too much emphasis on the specific
details or if we try to build a doctrine on them?” To illustrate, the first difficulty
concerns the matter of forgiven sins. Can sins that God forgives once be
recalled and placed on one’s account a second time? If we focus on the details
of this parable (the king’s action in reimposing the unmerciful servant’s debt)
instead of the central truth (forgiveness), this appears to be the case. We might
also imagine that the degree of the king’s anger equals the amount of the
forgiven debt. Finally, does the fact that the first servant fell on his knees and
begged for mercy before it was granted set a pattern for us in approaching
God?
One could preach a sermon on almost every detail of a parable, but this
would only cause one to miss its central truth. (See guideline 3.) Since our
purpose here is not to establish a doctrine, the fact that the forgiven servant’s
debt was reimposed does not clash with the biblical teaching that forgiven sins
are forever put away. As we noted before, the main issue here is forgiveness. If
we are not willing to forgive as we are forgiven, we risk the just anger of God.
Neither the amount of the debts nor the number of servants involved in this
parable (the details) is of any real consequence and should not be given undue
importance. Remember that God has forgiven us and shown us mercy; because
of this we should be willing to forgive and show mercy to others. If we fail to
understand this Christian principle, we will incur God’s anger, and this will
affect our relationship with Him.
We could use many other examples, but this one is sufficient to
demonstrate the proper use of interpretive guidelines. If you remember these
rules and apply them faithfully, you will be true to the biblical text and to your
own responsibility as a faithful minister of the Word.
21 Read Luke 10:25–37 carefully and analyze the following interpretation
attributed to Augustine for this parable. Then in your notebook briefly
explain the rules that are violated and the danger this poses.
The man who went from Jerusalem to Jericho was Adam and Jerusalem,
the heavenly city from where he fell. Jericho represents human mortality,
the result of the robbery by the devil and his angels who stripped him of
his immortality. The priest and the Levite represent the Law and the
prophets, which could not save him, and Christ is the Good Samaritan
who poured in the oil and wine (the comfort of hope and encouragement
to work hard) into his wounds. The inn is the church, and the innkeeper
none other than Paul, who received the two pence, the dual Great
commandment to love God and your neighbor.
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The Life of Christ in the Synoptic Gospels

Self-Test 11
Essay: In two or three paragraphs, relate two or three parables of Jesus to His
ministry purposes.
Multiple choice: Select the best answer.
1 We may define the word parable as a
a) learning device that helps the student memorize key facts in a lesson.
b) teaching method in which the teacher uses unfamiliar concepts to
explain familiar concepts.
c) teaching method in which the teacher uses familiar concepts to explain
unfamiliar concepts.
d) heavenly story with an earthly meaning.
2 Parables are effective in teaching because they
a) are abstract and challenge the listeners’ ability to understand
and remember concepts.
b) reflect listeners’ ideals, values, beliefs, and understandings and
produce predictable responses.
c) can challenge listeners’ ideals, values, beliefs, and understandings
and can produce suitable responses.
d) explain concepts to the satisfaction of every listener.
3 The first guideline for the interpretation of parables indicates that
a) the details should determine the interpretation.
b) there is, in general, only one main truth in each parable.
c) each individual teacher should determine what a parable means.
d) every detail is important to the central theme.
4 The second guideline indicates that the interpreter of parables should
a) see whether Christ himself supplied the meaning.
b) determine whether the doctrine the parable teaches agrees with
other biblical teaching.
c) not rely on the details to help discover the intended meaning.
d) determine whether the message applies to salvation.
5 Concerning the forty-seven parables from the Synoptic Gospels that meet
the criteria for true parables, it is true that
a) twelve are unique to Matthew, while only three are unique to Mark.
b) none are unique to Luke.
c) eight are found in all three Synoptics.
d) none are unique to Matthew.
6 The Synoptic Gospels indicate that Christ began to use parables during His
a) early Judean ministry.
b) early Galilean ministry.
c) middle Galilean ministry.
d) later Judean-Perean ministry.
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Lesson 11: The Parables of Jesus

7 According to the Synoptic record, the number of parables Christ used

during His middle and later Galilean ministry was
a) eight.
b) fourteen.
c) twenty-nine.
d) forty-seven.
8 Concerning Christ’s pattern and purpose in using parables, it is true that
a) He used parables to transfer people’s loyalty from the Law, as the
Law was no longer valid.
b) He used parables to conceal truth from seekers and reveal it to mockers.
c) He used plain language in his parables that was often distorted by
His enemies.
d) using parables enabled Him to avoid plain language that His enemies
could distort.
9 During the last period of His ministry, Christ focused the
parables increasingly on
a) the superiority of the new system over the old.
b) the requirements for entering the Kingdom.
c) repentance, faith, and the grace and forgiveness of God that
are necessary for salvation.
d) the future aspects of the Kingdom.
10 As we examine the parables carefully, we see that Jesus used parables to
a) hide truth as well as reveal it.
b) avoid communicating His message clearly to the masses.
c) bring the masses to salvation.
d) introduce basic doctrines that were to become the foundation of
the church.
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The Life of Christ in the Synoptic Gospels

Answers to Study Questions

11 a 3) Luke
b 4) Matthew and Luke
c 5) Matthew, Mark, and Luke
d 2) Mark
e 3) Luke
f 1) Matthew
1 Statements a, b, and c are true.
12 a 1) None
b 3) Four
c 4) Twelve
d 2) Two
e 5) Twenty-nine
2 Statements a, b, d, and e are true.
13 You should note that Christ apparently used no parables during His first
year of public ministry and only four during the next four months. During
the middle and later Galilean periods (about seventeen months), He used
fourteen, and in the last six months He used twenty-nine. Clearly, He
used parables increasingly as His ministry progressed.
3 Your answer should note that learners get bored with abstract teaching,
but they respond well to stories that teach clearly and graphically what the
teachers wants to communicate.
14 Statements a, b, d, and e are true.
4 b) they do not agree on the basic definition of parable.
15 Jesus’ early parables hinted that a new system was coming to replace
the old. Then He focused on requirements for entering the Kingdom.
As
opposition arose and the end approached, He stressed the future aspects of
the Kingdom. He made it clear that it would be given to others because the
Jews had rejected it.
5 d) interpret the main truth and let the details support it.
16 d) what is noted in all of the above: a), b), and c).
6 a) determine whether Christ himself gave the explanation.
17 c) need for repentance, the grace of God, and God’s initiative in the process
of saving people.
7 d) All of the above is true.
18 Your answer may include more than the ideas we have noted: God’s
rule brings both responsibilities and privileges. We learn what is
acceptable behavior, which involves accountability for our thoughts,
actions,
and motives.
8 c) both a) and b) above are true.
19 Statements a, c, d, and e are true.
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Lesson 11: The Parables of Jesus

9 Your answer could include any of the following facts: Some parables are
unique to each Gospel. Luke records more parables (thirty-three) than the
other Synoptic writers, although Matthew gives us a considerable number
(twenty-seven). By contrast, Mark records only ten parables. Matthew and
Luke include a greater number of parables because of their greater teaching
emphasis as compared to Mark. About one-sixth of the parables (eight)
appear in all three Synoptic Gospels.
20 a 4) Future events
b 3) Discipleship
c 1) Kingdom of God
d 2) Salvation
e 2) Salvation
f 3) Discipleship
g 4) Future events
h 1) Kingdom of God
i 3) Discipleship
j 2) Salvation
k 1) Kingdom of God
l 4) Future events
10 Statements a, c, and e are true.
21 You should note that he violates the first guideline, which stresses that a
parable generally has only one truth to convey. He also fails to let the details
support the main truth. He violates the second guideline as well, failing
to use the meaning Christ himself gave. Failure to observe sound rules of
interpretation robs God’s Word of its intended meaning and is dangerous.
Scripture can thus be made to mean whatever the interpreter chooses
to make it mean. When this happens, we have no reliable rule for faith
and service.
 12 The Miracles of Jesus

Examining Christ’s parabolic teaching method in Lesson 11 helped us to

see another facet of His genius as a communicator. We found that parables
permitted Him both to mask truth from skeptics and to reveal it to earnest
seekers. Studying and applying guidelines for interpreting parables gave us not
only insights into Christ’s message but also some practical skills for interpreting
Scripture. Now we consider the fact of miracles and their nature, purpose, and
effect in the ministry of our Lord.
This will provide one more area of detailed study to our focus on major
aspects of Christ’s ministry. Understanding the purpose of miracles, as
well as His teaching and parables, gives us a fairly complete picture of
what He did. While we will not analyze each miracle, we will examine its
place and the purpose of miracles as a whole. This will involve us in a part
of Christ’s ministry that has aroused much discussion throughout church
history.
May this lesson provide you with useful insights into God’s purpose in
revealing the supernatural from time to time. May it also help you to better
understand miracles, add balance to your ministry, and give you a greater
appreciation for the unusual workings of God.
the highlights... ◊ Miracles accompanied the preaching of the good news in
the ministry of Jesus and His apostles.
◊ The term miracle refers to the occurrence of any event that
would not normally occur without the intervention of an outside
force or power.
◊ The Synoptic writers list about the same number of miracles.
Christ’s miracles fall under two general categories: those
involving healing and those concerning nature.
◊ In general, the Gospel accounts complement each other. Each
writer emphasizes details that best convey what impressed him
most. Three writers give us a more complete picture than only
one perspective.
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Lesson 12: The Miracles of Jesus

◊ The Synoptic writers list thirty of the thirty-six recorded

miracles. A correlation seems to exist between the time Christ
spent in Galilee and the number of miracles He worked there.
Galileans seemed more receptive to the gospel than people
of Judea and Perea.
◊ The purpose of Christ’s miracles was to establish His
credentials and authority as Messiah. Often used for
teaching, they were performed out of compassion and as a
payment of the believer’s inheritance in Christ.

the objectives... 12.1 Identify true statements about the fact of miracles and what
we can imply from scriptural references to miracles.
12.2 Write a concise definition of miracle and recognize facts
related to miracles.
12.3 Recognize correct statements about the recorded miracles
of Jesus in the Gospels.
12.4 Discuss the harmony of miracles in the Gospels.
12.5 Assimilate true statements concerning Christ’s
miracles in the various periods of His ministry. Then
discern the significance of miracles in His Galilean
ministry.
12.6 Distinguish correct and incorrect statements about the
purpose of miracles, and discuss the significance of
miracles in Jesus’ ministry.
the outline... 1 The Nature of Miracles
a The Fact of Miracles
b The Definition of a Miracle
2 The Miracles in Each Gospel
a The Harmony of Miracles in the Gospels
3 Chronological Aspects of the Miracles
4 The Purpose of Miracles

Identify true statements about the fact of miracles and what we

Objective can imply from scriptural references to miracles.

12.1 The Nature of Miracles

In the first section of this lesson, we will consider the fact of miracles and
define the term miracle. This will establish our position on the extraordinary
acts Jesus performed during His ministry and give us a working definition of
these acts of power.
Obviously, stressing the works of Jesus moves us away from His teachings
or words, which have been the prominent theme of this unit. However, as we
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The Life of Christ in the Synoptic Gospels

shall see, His words and works are complementary. As Herbert Lockyer (1961)
notes, “Christ’s miracles were parables in deeds, just as His parables were
miracles in words” (154). This indicates that His miracles had a teaching value.
In fact, as you move through this lesson, you should see that miracles were but
another aspect of Christ’s teaching or message.

The Fact of Miracles

Possibly nothing in the study of the life of Christ creates more debate than
His miracles. The range of attitudes among Bible scholars varies from complete
acceptance of His miracles to outright rejection. As you focus attention on
the life and ministry of our Lord, you will encounter many varied opinions on
the subject.
Our position on the matter is quite clear. We accept the miracles of Christ
as historically true. We note that even Jesus’ enemies could not deny the fact
of miracles (Mark 2:6–12; 3:1–6; Luke 11:14–20; John 11:47–48); they
simply attributed His power and the miraculous works He performed to
satanic power. We also observe that Jesus said these same acts of power (to
which He referred in Mark 16:17–18 and John 14:12–14) would accompany
the preaching of the gospel. As a matter of fact, miracles did accompany the
preaching of the good news and were clearly evident in the ministry of the
apostles (Acts 3:6–10; 5:12–16; 9:32–42).
Some might ask, “Is there some external witness to the miraculous works
of Christ that helps verify the biblical record?” Yes! The Jewish historian
Josephus refers to Jesus as a doer of wonderful deeds in his Antiquities of the
Jews (XVIII, 3, 379), recording what was apparently an accepted fact among
his contemporaries. In addition, another Jewish source, the Babylonian Talmud,
far from denying Jesus’ miracles, simply reinforces the judgment of the
Pharisees recorded in Matthew 12:22–28, attributing the source of Jesus’ power
to the prince of demons.
Even though we have mentioned some external sources of information
about the miracles of Jesus, it is clear the writers of the Gospels simply
accepted them as a matter of fact. As a result, they mention relatively few of
the miracles Christ performed as they pen their respective accounts. From what
John mentions (John 21:25), they were quite selective in choosing the miracles
they included in their narratives. In summary, then, we do not question the
genuineness of the miracles Christ performed, but we do want to pursue their
purpose a bit later in the lesson.
1 Circle the letter preceding each TRUE statement.
a Bible scholars in general believe in the genuineness of miracles
in Christ’s ministry and in supernatural events.
b Jesus’ enemies denied the fact of His miracles and attributed
what seemed to occur to superstition and ignorance.
c External (that is, non-Christian) sources refer both to the miraculous
works of Jesus and to satanic power as their cause.
d The writers of the Gospels refer to the miracles incidentally or as a
matter of fact and do not seek to prove their authenticity.
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Lesson 12: The Miracles of Jesus

2 Read Galatians 3:5 carefully, then circle the letter preceding the
best completion for the following statement. Paul’s question implies
that
a) Galatian believers had witnessed miracles in their experience.
b) the gift of the Holy Spirit and miracles accompanied believing faith.
c) items a) and b) equally apply.
d) he is seeking to convince the recipients of his letter of the validity of
the supernatural.

Write a concise definition of miracle and recognize facts related

Objective to miracles.

12.2 The Definition of a Miracle

We commonly use the word miracle to translate several Greek words in
the New Testament. The first word, dunameis, which means “mighty works,”
emphasizes the power of Christ’s supernatural acts. The second word, terata,
which gives us the idea of “wonders,” stresses the effect these miracles
produce. The third word, semeia, which means “signs,” indicates the purpose of
miracles. These words help us see what miracles are, the effect they produce,
and their purpose (which we will discuss later in this lesson). For the present,
however, let us consider how to define the word miracle most accurately.
Defining the word miracle precisely presents us with some difficulty. For
example, we might say simply that a miracle refers to “anything that occurs
which appears to violate the accepted, unchanging laws of nature.” Or we might
say still more simply that a miracle is “any unusual event.” We can be more
precise, though, if we say the term miracle refers to “the occurrence of any
event that would not normally occur without the intervention of an outside force
or power.”
While miracles can occur in relation to any facet of life, we usually associate
them with the spiritual realm. Since any study of miracles generally includes as
its major focus their purpose or religious significance, we will use miracle in its
spiritual sense.
The miracles recorded in the Gospels demonstrate the effect of a
supernatural power or force on an impossible natural circumstance. The
impossible becomes possible when the supernatural external power or force
intervenes. A miracle is an impossible situation, event, or need that disregards
accepted or expected laws of nature. The supernatural external power or force
is Christ.
We can list Jesus’ miracles under two general headings: (1) those that
involved healing and (2) those that involved nature. In both cases, Christ
intervened with supernatural power in circumstances that required the
suspension of natural laws to bring about results that would otherwise have
been impossible. For instance, Matthew records the case of a man with a
withered hand (12:9–13). Since withered arms and legs do not naturally
regenerate or become normal again, Jesus intervened, overruling the natural
disability by restoring it completely. Contrary to the law of gravity, Jesus
walked on water (Mark 6:48–51), using supernatural power to overcome the
law of gravity and perform something impossible. These examples reveal
Christ’s acts as such
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The Life of Christ in the Synoptic Gospels

unusual occurrences that we can readily use terms such as wonders, mighty
works, power, and signs to describe them.
Now that we have discussed the fact of Jesus’ miracles and established a
working definition of the term miracle, we can list the miracles the Gospel
writers recorded. Again, we will include material from the Gospel of John to
add more depth and completeness to the subject. In addition, we will, as nearly
as possible, list the miracles chronologically and note whether one, two, three,
or all four of the Gospel writers record them.
3 Bible scholars commonly use the word miracle to translate several Greek
words. Circle the letter preceding each TRUE meaning.
a Notion of mighty works (the power of supernatural acts)
b Idea of effects produced by mighty acts (wonders)
c Intent to demonstrate the superiority of Christ’s power over Moses
and the Law
d Element of signs that indicates their purpose
4 On the basis of our study in this section, briefly define the term miracle.
................................................................................................................................
................................................................................................................................
5 Circle the letter preceding each TRUE statement.
a Miracles refer only to events that occur in the spiritual realm.
b In general, we associate miracles with happenings that involve healings
and those that involve nature.
c The miracles recorded in the Gospels present impossible situations
and the intervention of external force or power.
d A good example of the suspension of a natural law is the miracle
of Christ walking on the Sea of Galilee.
e Miraculous healing, according to our working definition, occurs when
a person gradually recovers from sickness by adopting a positive
mental outlook and the will to become well.

Recognize correct statements about the recorded miracles of

Objective Jesus in the Gospels.

12.3 The Miracles in Each Gospel

As you consider the following list of miracles, please note that we have
included thirty-six different miracles. While this number is commonly accepted
by many Bible scholars, other scholars include only thirty-five miracles. These
mute latter scholars consider the healing of the blind and mute* demoniac* recorded
unable to speak
by Matthew (12:22–23) and that of the mute demoniac described by Luke
demoniac
(11:14) as the same miracle. In view of the biblical evidence, however, it
one who is possessed by a
demon; devilish; fiendish; appears Jesus performed these two miracles on different occasions; for this
raging; frantic reason, we have listed them separately as two distinct miracles.
Now let us note where each miracle occurs in the Gospel accounts and
whether it appears in more than one record.
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Lesson 12: The Miracles of Jesus

One Gospel
1. Water changed into wine John 2:1–11
2. An official’s son healed John 4:43–54
3. An invalid at Bethesda healed John 5:1–15
4. The first miraculous catch of fish Luke 5:1–11
5. A widow’s son raised from the dead Luke 7:11–16
6. A blind and mute man healed Matthew 12:22
7. Two blind men healed Matthew 9:27–31
8. A demon-possessed mute healed Matthew 9:32–33
9. A deaf and mute man healed Mark 7:31–37
10. A blind man healed at Bethsaida Mark 8:22–26
11. The temple tax money provided Matthew 17:24–27
12. The healing of a man born blind John 9:1–41
13. A mute demon-possessed man healed Luke 11:14
14. A disabled woman healed on the Sabbath Luke 13:10–17
15. A man suffering with dropsy healed Luke 14:1–6
16. Lazarus raised from the dead John 11:1–44
17. Ten lepers healed Luke 17:11–19
18. The high priest’s servant healed Luke 22:49–51
19. The second miraculous catch of fish John 21:1–14
Two Gospels
20. A demoniac healed on the Sabbath Mark 1:23–28; Luke 4:33–37
21. A centurion’s servant healed Matthew 8:5–13; Luke 7:1–10
22. A Canaanite woman’s daughter Matthew 15:21–28; Mark 7:24–30
healed
23. Four thousand fed Matthew 15:29–38; Mark 8:1–9
24. A fig tree cursed Matthew 21:18–22; Mark 11:12–
14, 20–24
Three Gospels
25. Peter’s mother-in-law healed
Matthew 8:14–15; Mark 1:29–31; Luke 4:38–39
26. A leper healed
Matthew 8:2–4; Mark 1:40–45; Luke 5:12–16
27. A paralytic healed
Matthew 9:2–8; Mark 2:1–12; Luke 5:18–26
28. A man with a withered hand healed
Matthew 12:9–13; Mark 3:1–5; Luke 6:6–10
29. A storm calmed
Matthew 8:23–27; Mark 4:35–41; Luke 8:22–25
30. Two demoniacs healed
Matthew 8:28–34; Mark 5:1–20; Luke 8:26–39
31. A sick woman healed
Matthew 9:20–22; Mark 5:25–34; Luke 8:43–48
32. A girl raised from the dead
Matthew 9:18–19, 23–26; Mark 5:21–24, 35–43; Luke 8:41–42, 49–56
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The Life of Christ in the Synoptic Gospels

33. Jesus walks on the water

Matthew 14:22–33; Mark 6:45–52; John 6:16–21
34. An epileptic boy healed
Matthew 17:14–18; Mark 9:14–27; Luke 9:37–42
35. The blind healed at Jericho
Matthew 20:29–34; Mark 10:46–52; Luke 18:35–43
Four Gospels
36. Five thousand fed
Matthew 14:13–21; Mark 6:32–44; Luke 9:10–17; John 6:1–13
Reviewing the foregoing list of miracles enables us to make certain
observations. For example, we see that each Synoptic writer lists about the same
number of miracles. Matthew records twenty, Mark eighteen, and Luke twenty,
giving us a balanced historical account of Christ’s miracles. The list also reveals
that ten of the miracles appear in all three Synoptic Gospels, and one is found in
Matthew, Mark, and John. However, only one (five thousand fed) is common to
all four Gospels.
As we noted earlier, we may list the miracles of Christ under two general
categories: those that involve healing and those that concern nature. A
glance at the list of miracles indicates that Christ performed a far greater
number of
those in the first category. In fact, while the Gospel writers record twenty-
seven miracles of healing, they list only nine miracles that relate to nature.
We need to stress that although we list thirty-six specifically named
miracles, these are not the only miracles Christ worked. The Gospel writers
themselves state clearly that He performed many other miracles they neither
mentioned specifically nor explained (Matthew 4:23–24; Mark 6:53–56; Luke
4:40;
John 21:25).
In addition to miracles listed under the “general” category, we should
mention another class of miracles associated with Christ’s death and the events
immediately following His resurrection, including these:
1. The tearing of the temple curtain in two (Luke 23:45)
2. The breaking open of the tombs and the raising of the bodies of many
holy people who had died (Matthew 27:52–53)
3. The sudden appearing and disappearing of Christ after His resurrection
(Luke 24:31; John 20:19)
4. The ascending of Christ into heaven (Luke 24:51)
Finally, we should remember the miracles of Christ’s virgin birth and His
resurrection. Strangely, some scholars willingly accept the fact of Christ’s
resurrection but deny His miracles. Their position creates an odd
inconsistency. If we accept the fact of either His virgin birth or resurrection—
each of which is a miracle in its own right—then we should be able to accept
other miracles quite easily.
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Lesson 12: The Miracles of Jesus

6 Circle the letter preceding each TRUE statement.

a Based on the evidence in the Gospels, we may state correctly that the
Gospel writers recorded thirty-six different miracles.
b As with the parables, one of the Synoptic writers includes many more
accounts of miracles than the other two.
c Ten of the miracles appear in all three Synoptic Gospels.
d The only miracle that is common to all four Gospels is the
five thousand fed.
e The majority of Christ’s recorded miracles concern nature.
7 In terms of the miracles of Christ, we can say most accurately that He
a) performed thirty-six miracles during His entire ministry on earth.
b) may have performed more that thirty-six miracles, but we have no
evidence to support this possibility.
c) worked only thirty-six actual miracles, but He worked through natural
means to bring about many other wonderful works.
d) performed countless miracles, but the Gospel writers included
only thirty-six in their accounts of His ministry.
8 The miracles of Christ have been divided into two general categories: those
that involve healing and those that concern nature. Circle the letter of each
miracle below that concerns nature.
a The exorcism of demons from people who were bound by them
b The resurrection of many righteous dead people following
Christ’s resurrection
c The sudden appearing and disappearing of our Lord after
His resurrection
d The tearing of the temple curtain in two when Christ died
e The ascension of Christ to heaven
9 State briefly why it is inconsistent to accept either the Virgin Birth or
the resurrection of our Lord but to deny the miracles He performed.
................................................................................................................................
................................................................................................................................

Objective Discuss the harmony of miracles in the Gospels.

12.4 The Harmony of Miracles in the Gospels

We have focused on the number of miracles recorded in the Gospels, their
location in the different narratives, and the balance accorded them by the
writers of the Synoptics. Now let us consider how each Gospel writer’s
account complements those of the other writers when he focuses on the same
miracle.
This will help us appreciate more fully how some miracles are verified in
almost every detail. It will also reveal that on occasion when the writers seem to
deal with the same miracle, they differ in the details they record. We want you
to know that both similarities and differences occur in the Synoptic Gospels.
One example of the similarity that occurs in the Synoptic accounts concerns
the man with the shriveled hand (Matthew 12:9–13; Mark 3:1–5; Luke 6:6–10).
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The Life of Christ in the Synoptic Gospels

You should notice that while each Synoptic writer does not give the same
number of details, the ones he gives in common with the others are almost
identical. Let us focus on this feature in greater detail.
All three writers state that Jesus entered the synagogue on the Sabbath and
that a man with a withered hand was there. They also note that the Pharisees
were present and were looking for a reason to accuse Him. The writers clearly
state the reason: they wanted to see whether He would heal on the Sabbath.
While the words Christ spoke to the Pharisees when He discerned their intent
are not the same in each account, we understand that each writer did not record
everything Christ said on this occasion. Each chose the facts he felt were
appropriate for his account, but there is no conflict in the facts. The writers
then note that after Jesus responded to those assembled, He commanded the
needy man to stretch out his hand. Finally, they concur in the outcome: The
man obeyed and was completely healed, leading the Pharisees to leave the place
determined to find a way to kill Jesus.
Having looked at this miracle in detail, what conclusions can we make? One
obvious aspect is the similarity of so many details. The fact that the details of
this miracle are almost identical in all three Synoptic records establishes in our
minds that each writer is referring to the same miracle. In turn, this raises our
confidence in the reliability of the Word of God. When three different writers at
different times and places agree on most of the details of a historic occurrence,
even though they direct their records to different audiences, we know it did
not “just happen.” On the contrary, this provides strong evidence of the divine
Author’s influence on the writers (2 Peter 1:20–21).
Earlier we mentioned that not only similarities but also differences occur in
the Synoptic records that seem to deal with the same miracle. An example of
these differences concerns the healing of two blind men (Matthew 20:29–34;
Mark 10:46–52; Luke 18:35–43). We will examine this miracle closely;
however, before we focus on it, read the scriptural accounts of it in each
Gospel.
This miracle has also been called “the healing of blind Bartimaeus,” for
Mark gives this specific name to the blind beggar in his account. While most
harmonies of the Gospels agree that the healing of Bartimaeus in Mark is the
same miracle as that recorded by Matthew and Luke, we find several
difficulties in our attempts to correlate the three accounts. Even so, we believe
the details that are similar give enough evidence for us to accept the three as
one and the same miracle. Yet adopting this position requires us to deal with
the details that do not harmonize. Our goal here must be to maintain the
accuracy of the record in a reasonable and acceptable way. Now let us look at
the miracle in question.
The writers of the Synoptic Gospels agree that this miracle occurred in
Jericho. In addition, they note that the need of the blind was a cure from
blindness. Moreover, the appeal by the blind was nearly identical in all three
records: “Lord (Jesus), Son of David, have mercy on me (us)!” Other details,
however, are not so clear. For example, Matthew notes that not one but two
blind men sat by the roadside. Matthew also says Jesus healed the two blind
men as He was “leaving” Jericho, and he does not name them. Mark, though,
mentions only one blind man and gives us his name. Like Matthew, Mark says
that Jesus healed Bartimaeus as He was “leaving” Jericho. Luke, in common
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with Mark, mentions only one man, whom he does not name, but Luke says this
miracle occurred as Jesus “approached” Jericho.
How do we respond to the differences in the three accounts? Did the writers
confuse the facts as they recorded the life of Christ? As you might suppose,
discrepancies
elements of
many scholars have attempted to explain these apparent discrepancies.* While
inconsistency; no one has found a perfect answer, there are several solutions. As we consider
differences in or them, remember what we have said earlier about the writing of historical
variances from
narratives. The omission of certain details of an event or the different emphasis
of a writer does not detract from the truthfulness of what he says.
First, one has suggested that two blind men were present all the time;
however, Mark mentions only Bartimaeus because he was well known. (His
father’s name is mentioned.) Someone else points out that in Christ’s day
Jericho was a double city, including both the older Jewish city and the newer
Roman city. It is possible that Matthew and Mark meant Christ was leaving the
old city while Luke referred to Christ’s entrance into the newer Roman Jericho.
If the blind men were sitting beside the road between these two parts of Jericho
(which were about a mile apart), this difficulty can be explained. Furthermore,
it would not be unusual to mention only one man, especially since an
aggressive, well-known person would be inclined to act as a spokesman and to
ignore the second man. The fact that Mark and Luke mention only one man
does not mean the second man was not there. Naturally, Matthew, who was
present at the time of this miracle, would have added more details.
While the foregoing may not give us a complete harmony of the details, it
suggests a possible and plausible explanation. If we assume the written record
is correct and attempt to work out and harmonize any apparent problems, we
tend to find the seeming discrepancies give way as our knowledge of Scripture
and the background of passages increases. We should also remember that what
we have in the Synoptic Gospels is a picture with three dimensions or
perspectives. Each writer’s personal emphasis adds to our knowledge of the
recorded miracles and gives us insights we would perhaps have missed had we
received only a single perspective or one-dimensional account.
10 Circle the letter preceding each TRUE statement.
a Harmonizing the various Gospel accounts of miracles poses a serious
problem because each Gospel is unique and its details differ greatly
from those of the other Gospels.
b The Gospel accounts of miracles in general seem to complement and
verify each other in many cases, but in others they seem to differ in
terms of the specific details.
c The agreement of the Gospel accounts of miracles gives strong
evidence that the Scriptures are reliable and that they have a
divine Author.
d The example of the man with the shriveled hand represents the
marvelous similarities of Synoptic agreement.
e Where differences in the Gospel accounts of miracles occur, we
can safely assume that the scriptural record is true and that, with
more understanding, seeming discrepancies can be explained.
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The Life of Christ in the Synoptic Gospels

11 In your notebook discuss briefly what we discover when we try

to harmonize the Gospel accounts of the miracles.

Assimilate true statements concerning Christ’s miracles in the

Objective various periods of His ministry. Then discern the significance of
miracles in His Galilean ministry.
12.5 Chronological Aspects of the Miracles
Now that we have discussed some general facts about miracles in the
Gospels, let us relate each miracle with the period in Christ’s ministry in which
it occurred (insofar as this is possible). In doing so, we will rely on the Gospel
of John to give us the benefit of his perspective and to shed light on the early
period of Christ’s ministry.
The Early Judean Period
1. Water changed into wine (John 2:1–11)
The Galilean Ministry: The Early Period
2. An official’s son healed (John 4:43–54)
3. An invalid at Bethesda healed (John 5:1–15)
4. The first miraculous catch of fish (Luke 5:1–11)
5. A demoniac healed on the Sabbath (Mark 1:23–28; Luke 4:33–37)
6. Peter’s mother-in-law healed (Matthew 8:14–15; Mark 1:29–31;
Luke 4:38–39)
7. A leper healed (Matthew 8:2–4; Mark 1:40–45; Luke 5:12–16)
8. A paralytic healed (Matthew 9:2–8; Mark 2:1–12; Luke 5:17–26)
9. A man with a withered hand healed (Matthew 12:9–13; Mark 3:1–
5; Luke 6:6–10)
10. A centurion’s servant healed (Matthew 8:5–13; Luke 7:1–10)
11. A widow’s son raised from the dead (Luke 7:11–16)
The Galilean Ministry: The Middle Period
12. A blind and mute man healed (Matthew 12:22)
13. A storm calmed (Matthew 8:23–27; Mark 4:35–41; Luke 8:22–25)
14. Two demoniacs healed (Matthew 8:28–34; Mark 5:1–20;
Luke 8:26–39)
15. A sick woman healed (Matthew 9:20–22; Mark 5:25–34; Luke 8:43–48)
16. A girl raised from the dead (Matthew 9:18–19, 23–26; Mark 5:21–24,
35–43; Luke 8:41–42, 49–56)
17. Two blind men healed (Matthew 9:27–31)
18. A demon-possessed mute healed (Matthew 9:32–33)
19. Five thousand fed (Matthew 14:13–21; Mark 6:32–44; Luke 9:10–17;
John 6:1–13)
The Galilean Ministry: The Later Period
20. Jesus walks on the water (Matthew 14:22–33; Mark 6:45–52;
John 6:16–21)
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Lesson 12: The Miracles of Jesus

21. A Canaanite woman’s daughter healed (Matthew 15:21–

28; Mark 7:24–30)
22. A deaf and mute man healed (Mark 7:31–37)
23. Four thousand fed (Matthew 15:29–38; Mark 8:1–9)
24. A blind man healed at Bethsaida (Mark 8:22–26)
25. An epileptic boy healed (Matthew 17:14–18; Mark 9:14–27;
Luke 9:37–42)
26. The temple tax money provided (Matthew 17:24–27)
The Later Judean / Perean Ministry
27. The healing of a man born blind (John 9:1–41)
28. A mute demon-possessed man healed (Luke 11:14)
29. A disabled woman healed on the Sabbath (Luke 13:10–17)
30. A man suffering with dropsy healed (Luke 14:1–6)
31. Lazarus raised from the dead (John 11:1–44)
32. Ten lepers healed (Luke 17:11–19)
33. The blind healed at Jericho (Matthew 20:29–34; Mark 10:46–52;
Luke 18:35–43)
Passion Week
34. A fig tree cursed (Matthew 21:18–22; Mark 11:12–14, 20–24)
35. The high priest’s servant healed (Luke 22:49–51)
After the Resurrection
36. The second miraculous catch of fish (John 21:1–14)
Reading through the foregoing list should have given you some helpful
insights into the miracles of our Lord. For one thing, it may have reminded
you of an earlier lesson in which you learned that Matthew has a tendency to
group items of a similar nature into one section. Here you may note that he
uses this grouping approach in dealing with miracles. Consequently, he
records ten of twenty miracles (fully 50 percent of the total he records) in
chapters 8 and 9, and he scatters the balance between chapters 12 and 21. Like
Matthew, Luke tends to group miracles together. Thus, fourteen of the twenty
miracles he records appear between chapters 4 and 9, and the remaining six
occur throughout the other eighteen chapters. By contrast, Mark spreads
eighteen miracles evenly throughout the first eleven chapters of his text.
The preceding list helps us make other observations about the miracles
of our Lord. For example, we see that John includes eight miracles, of which
six are unique to his Gospel. His accounts of Jesus walking on the water and
feeding the five thousand are the only two that we find somewhere in the
Synoptics. This means thirty of the thirty-six recorded miracles appear in the
Synoptic Gospels.
As we focus on the Synoptic Gospels, one fact stands out clearly: Christ
performed nearly 80 percent of His miracles in Galilee. In fact, He performed
twenty-three of the thirty miracles recorded in the Synoptic accounts during His
Galilean ministry. In almost every instance when one of the Gospel narrators
observes Christ going from town to town preaching and healing the sick, he
does so within a Galilean context. You may recall from Lesson 6 that Christ
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The Life of Christ in the Synoptic Gospels

spent about twenty-five months in Galilee and about sixteen months in Judea
and Perea. Translated into percentages, this means He ministered around
60 percent of the time in Galilee and only about 40 percent in Judea and Perea.
This comparison shows that in terms of His public ministry, Christ spent the
majority of His time in Galilee. It should also lead us to conclude that He
worked most of His miracles and did most of His teaching there.
At this point, you may wonder why Jesus expended so much of His time and
inherent effort in Galilee. Was there something inherent* in Galilean people that
existing as an essential especially inspired Him to be merciful to them? Was it their need, or did they
quality, element, or attribute
always exercise great faith? Were they more orthodox in their faith and more
devout in their worship than their brethren in the South? Be this as it may, as
noted earlier in the course, Galileans were generally friendly, and they were less
judgmental than their Judean counterparts. In addition, they were more open,
flexible, and tolerant of others than their more legalistic brethren in Judea.
Since Jesus knew these qualities, which suggested that Galileans would be
more receptive to His message, He expended His greatest efforts among them.
Yet He also denounced the people of certain Galilean cities severely because
they did not repent after He had performed so many miracles among them
(Matthew 11:22–24). Galilee thus experienced more miracles and a greater
amount of Christ’s teaching than any other area, but Galileans also felt the edge
of some of His harshest condemnation.
12 A careful review of Christ’s miracles indicates that
a) two Synoptic writers tend to group most of them into one general area
and scatter the rest throughout their accounts.
b) there is no similarity in the way the Synoptic writers use the miracles in
their respective Gospel records.
c) the Synoptic writers tend to spread the miracles fairly evenly
throughout their narratives.
d) John recorded most of the miracles of Christ in his history of the life
of Christ.
13 Circle the letter preceding each TRUE statement.
a Each of the Synoptic Gospels lists about the same number of
Christ’s miracles.
b John recorded only two miracles: Jesus walking on the water and the
feeding of the five thousand.
c Christ performed most of His miracles during the Galilean period of
His ministry.
d There is a strong correlation between the amount of time Christ spent in
Galilee and the number of miracles He worked there.
e Christ spent about 50 percent of His time in public ministry in Galilee,
and the rest He divided equally between Judea and Perea.
f The Synoptic writers list thirty of the thirty-six recorded miracles.
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Lesson 12: The Miracles of Jesus

14 Match the book or books (right) with the set of facts given (left).
. . . . a Of twenty miracles he records in his account, he places ten 1) Matthew
in chapters 8 and 9 and scatters the rest between chapters 2) Mark
12 and 21 3) Luke
. . . . b Records Jesus walking on the water and the five thousand 4) John
fed, both of which are affirmed in the Synoptics
. . . . c Records fourteen of twenty miracles in chapters 4–9
and scatters the remainder throughout the other
eighteen chapters
. . . . d Lists the only account of the water changed into wine
. . . . e Spreads the eighteen miracles he records evenly between
chapters 1 and 11 in his account
. . . . f Includes eight miracles, of which six are unique
to his Gospel
. . . . g Gives us the only account of the first miraculous catch
of fish

15 Discuss briefly the significance of miracles in Christ’s Galilean ministry.

................................................................................................................................
................................................................................................................................
................................................................................................................................

Distinguish correct and incorrect statements about the purpose

Objective of miracles, and discuss the significance of miracles in
Jesus’ ministry.
12.6 The Purpose of Miracles
We now come to the purpose of miracles. In doing so, we may well ask why
Christ performed miracles. Did He simply react to the needs of the moment,
or do we accept the notion that He worked miracles to fulfill part of a grand
design? At first glance it might appear this question could be answered easily,
but the more we analyze it, the more complex it becomes. Luke sheds some
light on this matter as he records Jesus’ remarks in the synagogue at Nazareth
(4:17–20). He implies that miracles serve to establish the credentials of both
the message and the messenger. In a sense this is true, but as we shall see, they
serve other purposes as well.
John gives us another perspective on the purpose of miracles in his record
of Jesus’ discussion with the Jews at the Feast of Dedication. On this occasion
Jesus says, “If I am not doing the works of my Father, then do not believe me;
but if I do them, even though you do not believe me, believe the works, that
you may know and understand that the Father is in me and I am in the Father”
(John 10:37–38). Here the idea of accreditation is strong, but so is the notion
that on occasion Jesus performed miracles primarily to teach truth. Let us
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The Life of Christ in the Synoptic Gospels

focus first on the role of miracles in accrediting Jesus’ person and message and
then deal with their value in communicating truth.
In his study guide Acts, Dr. George Wood notes that in presenting the claim
of Jesus’ right to be recognized as Messiah and Lord, Peter begins his sermon
on the Day of Pentecost (Acts 2:14–40) with a summary of Christ’s life (v. 22),
death (v. 23), and resurrection (v. 24). Wood observes that Peter also sets forth
three supernatural qualities that marked Christ’s life as one accredited by God:
“mighty works and wonders and signs” (v. 22). Miracles or mighty works
(dunameis), as we noted earlier, emphasize the powerful nature of Christ’s
supernatural activity. Wonders (terata) stress the effect miracles produce, and
signs (semeia) indicate that the purpose of miracles is to stress Jesus’ deity.
Dr. Wood points out that in the book of Acts neither dunameis nor terata
ever appears without semeia, “for the purpose of miracles . . . is not to make
persons gape in wonder but to lead them to the lordship of Jesus Christ” (2004,
56). These examples indicate that miracles served to accredit the ministry of
our Lord.
Miracles also helped to communicate truth. As noted above, on some
occasions Jesus used miracles as His primary means of teaching truth. He
simply used them as teaching points as He presented His message. Calming the
storm (Matthew 8:23–27) not only illustrates Christ’s miraculous power but
also reveals the weakness of the disciples’ faith. Again, Jesus’ healing of a man
born blind (John 9) occurred so the work of God might be revealed in the blind
man’s life.
Let us summarize briefly what we have discussed about the purpose of
miracles to this point. First, miracles helped to establish the authority and
credentials of Jesus as the Messiah. Second, Jesus used them to teach some
spiritual truth or lesson. Both purposes indicate that miracles served to instill
belief in the hearts of the hearers for both Christ and His message.
Demonstrating compassion seems to have been another purpose of miracles.
For example, analysis of a number of Jesus’ healing miracles indicates that His
intent was simply to meet the urgent needs of people. Among other examples,
we note those that the Synoptic writers provide in Matthew 9:36, Mark 1:41,
and Luke 7:13. These instances suggest compassion was the motivating factor
that produced the miracle.
In addition, it appears miracles demonstrate a measure of the believer’s
inheritance in Christ. The Gospels, as well as the other New Testament
Scriptures, reveal that God works mightily on behalf of His people as a result of
the atoning work of Christ. Mark 16:17–18; Luke 24:49:, Acts 1:8; 5:12; 8:4–7;
19:11–12; and James 5:13–16, for example, provide ample proof of this fringe
benefit. Since miracles are a natural part of the present aspect of the Kingdom—
Christ’s spiritual reign in believers—we know He can operate through this
means as He sovereignly chooses. His supernatural intervention in our lives
represents the earnest or down payment of the full inheritance we anticipate at
the consummation of the Kingdom, when we will stand glorified and perfected
in His presence. Another purpose of miracles, then, is to make us aware of our
inheritance in Christ and of our rights as God’s children.
As we conclude our discussion of the purpose of miracles, we note one key
feature about the miracles Christ performed: His restraint in using them. Since
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Lesson 12: The Miracles of Jesus

He performed miracles on many occasions because of His compassion for the

suffering, the oppressed, and the poor, we might well ask why He did not meet
the needs of everyone. Certainly it was not His lack of ability, for He could
have called twelve legions of angels to prevent His arrest by the chief priests
(Matthew 26:53). Jesus undoubtedly provides the best answer to this question
during His dialogue with the Jews on a certain Sabbath (John 5:16–30). Here
He links His self-restraint to the will of the Father. He says that even though
the Father has given Him authority to perform mighty works, He still subjects
himself to His Father’s will.
Doing His Father’s will and finishing His mission comprised Christ’s
main goal, and He never strayed from it. While miracles helped establish His
authority and credentials as the Son of God, helped convey truth, revealed
His compassion for human need, and indicated believers’ inheritance in Him,
they represented only one aspect of His total mission. If the Gospels recorded
no other miracles than His virgin birth and resurrection, Christ would have
accomplished His mission in coming as the ultimate sacrifice for sinful
people. However, He did teach and perform supernatural acts, and His
teachings and miracles caused lost people to believe in Him and His message.
Miracles thus serve an important purpose in God’s redemptive program and
bless His people in the process.
16 According to our discussion in this section, we can say most accurately that
the purpose of miracles was to
a) establish the credentials and authority of Jesus as Messiah.
b) deliver all physically and spiritually needy people in Israel.
c) attract crowds to the ministry of our Lord.
d) demonstrate the superiority of the gospel over the Law.
17 Circle the letter preceding each TRUE completion. Our study of the
purpose of miracles reveals that
a on occasion Jesus used them primarily to teach truth.
b Jesus used them to attract people to His teaching sessions.
c they tended to accredit both the Master and His message.
d Jesus performed many of them out of compassion.
e the primary purpose of these supernatural acts was to demonstrate that
God’s power was greater than that of the devil.
f they represent an earnest or down payment of the believer’s
inheritance in Christ.
g Jesus used them so much during His earthly ministry.
18 We can attribute Christ’s restraint in using miracles in His ministry to His
a) inability to exercise divine power on all occasions because of His
human limitations.
b) desire to limit them to only the most deserving.
c) subjection to the will of the Father.
d) attempt to keep them from becoming too common, causing people to
focus on His miracles instead of His message.
19 In your notebook briefly discuss the significance of miracles
in Jesus’ ministry.
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The Life of Christ in the Synoptic Gospels

Self-Test 12
Essay: Write two or three paragraphs discussing the significance of miracles in
the ministry of Jesus.
Multiple choice: Select the best answer.
1 New Testament references to miracles indicate that they
a) occurred only in the ministries of Jesus and the apostles.
b) were experienced by believers and accepted as a natural expression
of God’s presence among them.
c) were intended to validate the ministries of church leaders.
d) were rare and extraordinary phenomena.
2 We may define miracle most accurately as
a) any unusual event.
b) anything that seems to violate the laws of nature.
c) any event that would not normally occur without the intervention of an
outside force.
d) a healing or deliverance from spiritual bondage.
3 It is true concerning miracles recorded in the Gospels that they
a) present the intervention of an external power and are usually
associated with things in the spiritual realm.
b) involve anything we cannot explain scientifically.
c) are classified by the agency performing the miracles—the Holy
Spirit, angels, human spirits, Satan and demons, or nature spirits.
d) have a natural explanation that we can see now but people did not
understand then.
4 Concerning the miracles of Christ recorded in the Gospels, it is true that
a) Jesus performed countless miracles, but the writers of the
Gospels chose to record only thirty-six.
b) the feeding of the five thousand is the only miracle that appears in
all four Gospels and in the book of Acts.
c) the Gospel writers recorded each healing Jesus performed.
d) more miracles concern nature than concern healing.
5 According to our study, one inconsistency among scholars who
deny miracles concerns their willingness to accept
a) His deity.
b) Christ’s virgin birth and resurrection.
c) God’s willingness to intervene providentially in people’s affairs.
d) Old Testament miracles that God worked in behalf of His people.
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Lesson 12: The Miracles of Jesus

6 In evaluating Christ’s miracles in the various periods of His ministry,

we may conclude correctly that Christ
a) spent about 60 percent of His time in Judea and performed most of His
works there.
b) spent most of His time in Perea but did most of His miracles in Judea.
c) spent the least of His time in Galilee and performed most of His works
in Perea.
d) spent most of His time in Galilee and worked most of His
miracles there.
7 During Jesus’ ministry to the Galileans, they
a) were more orthodox in their faith than other Jews.
b) had certain qualities that suggested they would respond more readily
to His message than Judeans and Pereans.
c) were uniformly receptive to His message.
d) expressed greater faith toward Him and His message than did the
Judeans and Pereans.
8 One of the most important purposes of miracles in Christ’s ministry was to
a) get the attention of Jews who were steeped in dead orthodoxy.
b) show that the gospel was superior to the Law.
c) accredit Him as Messiah and Lord with authority and power.
d) demonstrate His superiority over Satan in power encounters with
him and evil spirits.
9 We can attribute the restraint Christ exercised in working miracles
primarily to His
a) desire to do the Father’s will.
b) desire to avoid conflict with the religious establishment.
c) limitations as a human.
d) knowledge that people would focus on the miracles instead of
the message.
10 A purpose of miracles in Jesus’ earthly ministry was to
a) express judgment toward sinners and unbelievers.
b) demonstrate for believers how to enter into battle with evil spirits.
c) help communicate truth and show His compassion.
d) indicate God’s intention to meet every human need.
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The Life of Christ in the Synoptic Gospels

Answers to Study Questions

10 Statements b, c, d, and e are true.
1 Statements c and d are true.
11 In general, the Gospel accounts complement each other. The differences
that do exist lie in the details each writer gives. Each writer tends to
emphasize the details that help him best convey to his audience what
impressed him most. In this way, the three writers give us a more complete
picture than if we had only one perspective.
2 c) items a) and b) equally apply.
12 a) two Synoptic writers tend to group most of them into one general area
and scatter the rest throughout their accounts.
3 Answers a, b, and d are true.
13 Statements a, c, d, and f are true.
4 A miracle refers to the occurrence of any event that would not
normally happen without the intervention of an outside force or power.
14 a 1) Matthew
b 4) John
c 3) Luke
d 4) John
e 2) Mark
f 4) John
g 3) Luke
5 Answers b, c, and d are true statements. Answer e is false because it
does not fit the criteria of a miracle. Sickness may present discomfort
but not necessarily an impossible circumstance. Here we have no outside
intervention as well. While healing may represent a process here, it does not
represent a miraculous intervention of God.
15 Your answer should note that there seems to be a correlation between the
time Christ spent in Galilee and the number of miracles He worked there.
Galileans also appear to have been more receptive to the gospel than people
in Judea and Perea, although some Galilean cities strongly objected to
His ministry.
6 Statements a, c, and d are true.
16 a) establish the credentials and authority of Jesus as Messiah.
7 d) performed countless miracles, but the Gospel writers included only
thirty-six in their accounts of His ministry.
17 Completions a, c, d, and f are true.
8 Answers b, c, d, and e concern nature.
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Lesson 12: The Miracles of Jesus

18 c) subjection to the will of the Father.

9 You should note that the Virgin Birth and the Resurrection are miracles.
If one accepts these supernatural acts, which are miracles in their own
right, one is illogical in denying the miracles Christ performed.
19 Christ’s miracles served to accredit His person and His message, and
they affirmed His claim to be Messiah and Lord. He used them because
of
His compassion and to give believers an indication of their inheritance in
Him. They also served as an effective teaching tool. Contrary to what one
might think, Jesus used miracles sparingly and only as they represented the
Father’s will in His redemptive plan.
 13 Conclusions

You have now reached the final lesson of this course. The first unit, you may
recall, concerned background elements that highlighted the world. The second
unit dealt with the life of Christ, focusing on the Man. Unit 3 included various
aspects of Christ’s public ministry and stressed His message. You may note in
these emphases the purpose of this course. We aimed to give a brief survey of
the setting of the times of Christ and a summary of His life. We also wanted
to stress a chronology of events in His public ministry from the perspective of
each Gospel writer. Thus we presented the world, the Man, and the message in
logical sequence, making it easier for you to review these themes, focus on their
essential aspects, and draw some conclusions from your studies.
Reviewing the features of the world into which Christ came “when the time
had fully come” represents the first major area of review. Here you should
recall the conditions that maximized His purpose and gave the gospel such an
impact. Reexamining what the Gospel writers recorded of His life will be your
next aim. Then you will review His message and purpose in coming to earth.
As you conclude this study, our prayer is that you will not soon forget what
you have learned. May our Lord’s example as the Master Teacher become your
model. And may you, most of all, be consumed with a passion for the souls of
lost people, for this is what He seeks in those who follow in His steps.

◊ This course demonstrates the unfolding of God’s plan of

the highlights... redemption in the life of His Son. A synoptic study deals
with questions of authorship, dates, and purposes of writing.
◊ The hand of God shaped events and created conditions to
give the gospel message the greatest impact.
◊ The combined accounts of the three Synoptic Gospels fill the
gaps in any one account, and some areas of Jesus’ life will
never be fully explained. Considering the periods of His public
ministry as nearly as possible in chronological order helps
focus on the progression of attitudes and responses of the
people to Him and His message.
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Lesson 13: Conclusions

◊ Only a few believed Jesus’ message and were born into

the Kingdom, but others were later saved by the
faithfulness of those few.

the objectives... 13.1 Distinguish statements about the structure of this course
and recognize the specific focus of each unit.
13.2 Identify factors in the world into which Christ came that
enabled the gospel to have the greatest possible impact,
as well as other background material in Unit 1.
13.3 Discuss the approaches taken to achieve the two goals of
Unit 2 and identify significant facts related to Christ
during His ministry.
13.4 Identify facts that indicate how completely the three goals of
Christ’s message were fulfilled.

the outline... 1 Introduction

2 The World
3 The Man
4 The Message

Distinguish statements about the structure of this course and

Objective recognize the specific focus of each unit.

13.1 Introduction
Our faith in the living God causes us to believe that nothing related to
the life of Christ occurred by chance. God’s design is apparent in every
aspect of His coming, His life, His ministry, and His death. What may
appear to be unrelated sets of events that occurred in the course of history or
accidents of
geography and politics were actually part of God’s program. Thus Christ came
at the precise time in history that God had decreed. It was “the fullness of time”
(Galatians 4:4), in Paul’s words—the unique period in which God chose to
reveal His redemptive program. We who have the privilege of watching from
afar can see how God worked through nations and events to bring all these
things to pass.
We have designed this course so you can clearly see the unfolding of God’s
plan of redemption in the life of His Son. The world, the Man, and the message
illustrate this design and give us a sense of progressive development in this
divine drama. Thus Unit 1 focuses on those aspects of history that set the stage
for the coming of Christ. Here we are concerned not only with the historical
background of the Middle Eastern nations but also the religious uniqueness of
Israel. For it was through this nation and its religious system that God revealed
His Son.
While this course stresses the life of Christ, it also emphasizes the Synoptic
Gospels. Although we sometimes find it difficult to separate the two, certain
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The Life of Christ in the Synoptic Gospels

aspects of the synoptic study require other considerations. Questions about

authorship and dates and purpose of writing must be answered. Harmonizing
events that the Synoptic writers record demands additional study and critical
comparison. These areas of concern became part of the goal and purpose of
Unit 1 in what we might term a broad focus.
With Unit 2 our focus narrowed somewhat as we considered Christ himself
and discussed the events related to His life from the Annunciation to the
Ascension. Harmonizing episodes that each Synoptic writer records from his
particular perspective and arranging these episodes as chronologically as
metaphor possible was part of our aim for this unit. While these aims involve
a figure of speech in which
a word or phrase literally comparison and analysis, our primary purpose was not an in-depth study of the
denoting one kind of object details and difficult passages of the text. Rather, to use a bodily metaphor,* our
or idea is used in place of
another to suggest a
concern was more with the “skeleton” than with the “flesh.” Harmony and
likeness between them chronology were the keys here.
Finally, Unit 3 presented the narrowest focus and the most analytical
portion of the course. Christ’s teachings that are revealed by His words and
works became our main focus. At this point, to use the bodily metaphor once
again, we began to “put some meat on the skeleton.” The historical
background; the religious system; the events in Christ’s life; and His method,
message, and purpose therefore flow together to give us an understanding of
Christ that
is sufficient for our salvation. With these comments, then, our review of the
structure and purpose of this course is complete. We will try to harmonize the
main points of each unit in the remainder of this lesson as we seek to grasp the
significance and clarity of the whole drama. Our section titles will reflect the
three units: “The World,” “The Man,” and “The Message.”
1 Circle the letter preceding each TRUE statement.
a This course has been structured so the student can discern progress and
development in God’s plan of redemption.
b A study of the life of Christ includes all of the material we
usually associate with a study of the Synoptic Gospels.
c A synoptic study deals with questions of authorship, dates, and
purposes of writing.
d The purpose of a synoptic study is to stress differences between
writers who recorded common events in the life of Christ.
e The focus of this study has been on details and difficult passages in
the historical narratives of the life of Christ.
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Lesson 13: Conclusions

2 Match the number of the appropriate unit in this IST (right) with the
content described (left).
. . . . a Focuses on the life of Christ in the Synoptic Gospels from 1) Unit 1
the Annunciation to the Ascension 2) Unit 2
3) Unit 3
. . . . b Concerns historical background and its bearing on the
coming of Christ
. . . . c Attempts to harmonize the various episodes that Synoptic
writers note in common
. . . . d Concerns Christ’s teachings that are revealed in His words
and works and attempts to analyze the data given
. . . . e Considers the religious uniqueness of Israel and the
significance of its religious system through which God
chose to reveal His Son
. . . . f Deals more with establishing the “skeleton” of the study
than with “fleshing” it out
. . . . g Provides “flesh” for the skeleton and rounds out the study
of the life and ministry of Christ

Identify factors in the world into which Christ came that enabled
Objective the gospel to have the greatest possible impact, as well as other
background material in Unit 1.
13.2 The World
While Unit 1 focused initially on the nature of the synoptic study, this
focus tended to shift occasionally to the life of Christ. In fact, this occurred
throughout our study, for it is difficult to separate the two emphases completely.
Whether one employs an exegetical approach in Bible study (which we do
not) or presents more of a historical survey, one usually finds that a study of
the background is important. With this in mind, let us turn to a review of the
essential background material we studied in the first unit.
Most students recognize the value of a review lesson because it enables
them to reflect on what they have learned. At this point, perhaps, it would be
proper to ask yourself this question: “What do I know now that I did not know
when I began this course?”
First, you learned the meaning of the term synoptic as it relates to the
Gospels. Then you studied each Synoptic writer and facts related to his
authorship of the narrative commonly linked with his name, including the date,
purpose of writing, and the audience. You noted that while each has a unique
perspective and particular emphasis, their combined effort produces a portrait
of amazing harmony and unity.
This examination also indicated that no student of the Word should be afraid
to engage in an honest, sincere examination of historical facts relating to the
truth and reliability of the Scriptures. One must simply approach the Scriptures
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The Life of Christ in the Synoptic Gospels

as God’s Word, accept them as completely true, and harmonize the historical
facts on this basis. While the facts of history can help verify the Word, they
must never become the basis on which we accept it. Our study led us to see
that since extrabiblical and secular historians did not share the same focus as
the writers of Scripture, obviously they did not verify all that the writers of the
Scriptures recorded. However, a careful analysis of the Gospels reveals that
the
writers of these narratives were competent recorders and that they were inspired
in the selection of their content and in their writing tasks.
Our study led next to the world into which Christ came “in the fullness of
time.” Since Scripture stresses the time factor, we examined the evidence to see
how the hand of God shaped events and created conditions to give the gospel
message the greatest impact. In a word, preparation tells how God worked, for
He prepared both the environment and a people for the coming of Christ. Let us
review the way in which this occurred.
Before Christ’s coming, each successive empire in that area of the world
enlarged its territory and absorbed more peoples. As a result, the region was
ruled by one empire rather than by many small, isolated nations. This tended
to give the peoples of the empire a common worldview and a common bond of
understanding. In fact, Greece and Rome did more to bring together the people
under their control than all of the preceding empires. Greece, you should recall,
provided the language and Rome the political security that made this unity
possible. These two elements—a common language and political security that
made communication easy—provided stability throughout the Roman world
and created ideal conditions for the gospel to be unveiled and spread.
Some might argue that these conditions were not really necessary since
Christ confined himself to Palestine during His entire ministry. However,
spreading His message and establishing the church required ease of
communicating and traveling to the far reaches of the empire. Thus peace,
stability, and a popular, common language characterized the Roman Empire
in which Christ lived. It also provided the optimum conditions for the
proclamation of the gospel. This, of course, reveals the sovereign hand of God.
Yet one more element was needed for the message of Christ to be birthed
and then nurtured to maturity: a religious vehicle through which Christ could
operate. The Jewish nation provided this vehicle in the form of Judaism. God,
whom Jesus called Father, and the God of the Jews were the same. Jesus
absorbed the religious law of the Jews and brought it to its complete and
proper fulfillment.
As far back as the Fall, God initiated a plan that would ultimately provide
redemption for humankind. He paved the way by creating the right conditions
and providing the right system in the right place at the right time. When
political stability, ease of travel and communications, and an appropriate
religious system existed, God sent His Son. While other elements could be
added to these factors, they are the ones in particular that you should remember.
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Lesson 13: Conclusions

3 Circle the letter preceding each TRUE statement.

a While the Synoptic Gospels represent three different perspectives,
they produce a portrait of unity and harmony.
b The proper approach to synoptic study is to begin with the historical
facts and to harmonize the Word with them.
c Nonbiblical historians record different facts than writers of
biblical history because they have a different focus.
d The value of historical background is that it can help verify the
biblical record.
4 In relation to “the fullness of time,” our background studies reveal
a) the alignment of all the planets of our solar system to create the star
of Bethlehem.
b) God’s sovereignty in creating conditions for the gospel to make
the greatest possible impact.
c) the preparation of the world for the coming of Christ and His
redemptive message.
d) items b) and c).
5 Match the name of the country (right) with its contribution to conditions
that helped the gospel take root and spread (left).
. . . . a Created political security that made efficient 1) Greece
transportation and communication possible 2) Rome
3) The Jewish
. . . . b Contributed a language that served to unify peoples of
Nation
the empire
. . . . c Brought peace and stability to the region
. . . . d Provided the religious vehicle through which Christ
would operate

Discuss the approaches taken to achieve the two goals of Unit 2

Objective and identify significant facts related to Christ during His ministry.

13.3 The Man

Our two goals for Unit 2 were to harmonize and compare accounts of the
events in the Synoptics and to give a brief survey of the life of Christ. Since
these were our goals, we did not present a detailed theological analysis.
Harmonizing the Synoptic accounts required us to rely on one dominant
principle. Since no single account portrays the complete gospel story, we
depended on the combined efforts of the three Synoptic writers to fill the gaps.
While this approach gives us a more complete picture of the life of Christ,
we conclude that some areas of His life will never be explained clearly. Even
so, our natural curiosity causes us at times to ask questions about matters that
the Gospel writers do not discuss. In turn, this leads us to a basic principle of
Bible study: Even in those areas where there is commentary, we do not always
understand clearly. With this in mind, we looked at the harmony and
chronology of Christ’s life in terms of chronological indicators, which implied
clues to
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The Life of Christ in the Synoptic Gospels

proper placement of events within certain time frames rather than statements
of fact.
Wherever there was a lack of clarity regarding the placement of events in
Christ’s life, we accepted the qualified conclusions of conservative,
evangelical scholars. Their opinions generally are well studied and have strong
scriptural merit; however, we must avoid the tendency to accept these opinions
as totally free from error. (We do not refer here to the reality of Christ and His
message
but rather to the chronological ordering of days, events, and years.) While we
synopsis are comfortable with a synopsis* of the best available conservative scholarship,
a condensed statement
or outline should new evidence come to light that might help eliminate the vagueness of
some of the space or time problems, we would be willing to give it our
sincere consideration.
6 Discuss the approach we took to harmonize and compare the accounts of
events in the Synoptics.
................................................................................................................................
................................................................................................................................
................................................................................................................................
7 The Bible study principle on which one should rely as he or she seeks to
harmonize the accounts of events in the Synoptic Gospels is to
a) accept the fact that these accounts present only approximations rather
than actual facts.
b) recognize that even when the Gospel writers speak on a subject, they do
not always clarify it and enable us to understand it completely.
c) accept the support of nonbiblical and secular historians to fill the
gaps in his or her understanding.
d) recognize that the Synoptic Gospels themselves present no
definitive body of material on the life of Christ.
While we may have been unclear about the chronology of events in the
synoptic study, we do not lack data about the forces that affected the
person of Christ. The Gospel writers amply document the emergence of a
definite
pattern as His ministry progresses, contrasting the reaction of the crowds at the
beginning of His ministry to that at the end. They also clearly document the
various geographical areas of Palestine where Christ carried out the different
phases of His ministry. Finally, they note the responses of Christ in His
teachings (that we will discuss in the next section) to the varying conditions and
reactions of the people, which help us draw some clear conclusions.
Our study revealed that the Synoptic writers record little of the first thirty
years of Christ’s life. This is true in part because they did not intend to write
biographies. Rather, the Holy Spirit moved them to give us guiding knowledge
of the man Jesus and His message. As a result, they focus almost exclusively on
the three and one-half years of His public ministry.
We learned that while Christ ministered exclusively in Palestine and
directed His message to its people, He devoted the majority of His time to the
people of Galilee. This indicates that Christ had a special feeling for the
Galileans. For one thing, all of His disciples came from Galilee with the
exception of the one who betrayed Him. In addition, He spent His boyhood and
early manhood days
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Lesson 13: Conclusions

affinity in Galilee. This no doubt increased His natural affinity* and understanding for
sympathy marked
by community of these people. Finally, in terms of sheer physical presence, Christ accomplished
interest; attraction the greatest portion of His public ministry in Galilee.
Although we will not speculate here, it is possible the open, friendly attitude
of Galileans, unlike that of Judeans, may explain why Christ preferred to
minister in Galilee. Their response to His message and claims may also have
influenced His decision to operate from Galilee rather than Judea. Whatever
His reasons for choosing Galilee as both His primary headquarters and focus of
ministry, the Galileans were fortunate people.
Unfortunately, it took more than Christ’s physical presence and energy to
convince the multitudes. In spite of all He did in Galilee, and especially in
Capernaum, unbelief still abounded. Little wonder that on one occasion He
woes pronounced woes* on the unrepentant cities of Galilee (Matthew 11:20–24), for
calamities; afflictions in them He performed works that the others were not privileged to see. Even so,
unbelief persisted.
We noted that the Synoptic Gospels do not record the earliest phase of
obscure Christ’s public ministry. This was His obscure* Galilean and early Judean
not well known; not ministry. While we wish it were possible to know what happened, the Synoptic
easily discovered;
hidden; not clear; not narratives reveal very little. However, John records a few verses for this period
distinct and gives a brief glimpse of Christ in Jerusalem and Samaria.
The most popular method of studying Christ’s ministry after the early
Judean period is to divide the Galilean phase into three periods: early, middle,
and later. He spent a total of about twenty months in Galilee during this time.
We referred to this period as “the greater Galilean ministry” as opposed to “the
early Galilean ministry” that preceded His early Judean ministry. Remember:
the Synoptic Gospels do not record the earliest Galilean and early Judean
periods and therefore are obscure. (These periods cover a combined time of
about thirteen or fourteen months.)
Following the greater Galilean ministry, the Synoptics record the later
Judean-Perean ministry. This period of ministry covered about six or seven
months and brought Christ to the last week of His life. The concluding
lessons of Unit 2 dealt with the Passion Week and Christ’s post-resurrection
appearances. We noted some of the problems one encounters in trying to
harmonize these appearances of Christ in the Synoptics. We took the
position that rather than discrepancies between the accounts, the writers
simply emphasized different aspects of the various events they recorded in
common.
8 According to our review, the Synoptic Gospels give
a) a fairly clear view of the forces that affected Christ during His
ministry and of where each phase of ministry occurred.
b) a well-documented record that compares the reactions of people to
Christ’s ministry at the beginning to those at its end.
c) what is mentioned in items a) and b) above.
d) an incomplete picture of the placement of events in the
ministry of Christ.
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The Life of Christ in the Synoptic Gospels

9 Discuss briefly the approach we took to achieve the second objective

for Unit 2, namely, to present a brief survey of the life of Christ.
................................................................................................................................
................................................................................................................................
................................................................................................................................
10 Circle the letter preceding each TRUE statement.
a Since the aim of the Synoptic writers was not biographical, they give
few facts about Jesus’ first thirty years.
b The focus of the Synoptic Gospels is almost exclusively on the three
and one-half years of Jesus’ public ministry.
c We can say most accurately that Jesus gave almost 50 percent of
His time to the people of Galilee.
d Evidence from the Synoptic accounts indicates that Judeans were
less responsive to Jesus’ message than were the Galileans.
e Jesus’ presence and energy were sufficient to turn away the unbelief
of Galileans and turn them into His disciples.
f We rely on the Gospel of John for facts about the earliest period
of Christ’s ministry.
11 Match the period (right) with the appropriate description of time involved
or its characteristics (left).
. . . . a Covered a period of about six or seven months
1) The early
. . . . b Described briefly by John but not specifically Galilean and
referred to by the writers of the Synoptic Judean ministry
Gospels 2) The greater
. . . . c Covered a period of about twenty months Galilean ministry
3) The later Judean
. . . . d Covered approximately thirteen or and Perean
fourteen months ministry
. . . . e Characterized by obscurity
. . . . f Characterized by three different phases

Identify facts that indicate how completely the three goals of

Objective Christ’s message were fulfilled.

13.4 The Message

In Unit 3 we focused on the teachings of Christ, so it was possible to
summarize events and ideas and to discuss the purpose of Christ’s coming. In
general terms Christ intended for His message to do the following:
1. Prove that He was both the promised Messiah of Israel and the Son
of God.
2. Prepare His hearers to accept the new order (the Kingdom) He
was establishing that would be built on the Law.
3. Persuade Jews that God would accept Gentiles into His kingdom.
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Lesson 13: Conclusions

As Christ’s ministry progressed, the truth of the first two aspects of His
purpose became obvious; however, the third was not so pronounced.
Jesus knew His ultimate purpose. But He also knew that before people
would accept His plan, they must accept His authority to carry it out. Early in
His ministry, when crowds flocked to hear His teachings and to marvel at His
miracles, it appeared people had accepted His authority. This was particularly
true in Galilee where the people were open and friendly. However, as His
greater Galilean ministry progressed and Jesus’ hearers began to listen more
closely to His claims, they began to resist Him and His message. Unfortunately,
the belief Christ expected to follow His teachings and miracles never really
developed. Rather, people became skeptical; questioning led to criticism,
criticism to unbelief, and, finally, unbelief to rejection. In the end, the power
He demonstrated by His miracles did not seem to make a difference.
Opposition came from several different sources. Initially, Christ’s greatest
critics were the Pharisees, who viewed His claims of authority and divinity as
blasphemy. Since they saw themselves as the protectors of the Law, they could
not permit Him to intrude into what they believed was their domain. Then as
Jesus moved His base of ministry southward from Galilee into Perea and finally
Judea, He ran into opposition of a different nature. The Sadducees, with whom
He came into contact more and more, strove to maintain the political status quo.
Whereas the Pharisees worried about Christ’s religious claims, the Sadducees
worried about the political implications of these claims. As it turned out, the
political concern united the opposition and led Christ’s enemies to conspire
against Him. For it was on political grounds that the chief priests finally
convinced Pilate that Jesus should be crucified (Luke 23:1–2).
Thus we see that as Christ went from town to town throughout Palestine, His
popularity, which at the beginning was great, gradually declined. His claims of
authority and equality with His Father were rejected because the people did not
accept the Man.
12 Explain briefly why the first goal of Christ’s message was to
prove His identity.
................................................................................................................................
................................................................................................................................
13 Concerning the extent to which the first goal of Christ’s message
was achieved, we can say most accurately that it was
a) fully realized.
b) not realized.
c) realized with laypeople but not with religious leaders.
d) realized in Galilee but not in Perea and Judea.
It follows naturally, then, that if the Jews would not accept Christ’s claims to
authority, neither would they accept His message. When He proclaimed a new
kingdom that would be built on the old Law, His hearers, whose senses were
dulled by unbelief about His person, would neither understand nor accept this
droves new proposition. Thus, as Jesus set forth the conditions for citizenship in the
crowds of people moving
or acting together Kingdom more clearly, His hearers left Him in droves.*
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The Life of Christ in the Synoptic Gospels

The Gospels record Christ’s sorrow and anger as He saw His kin, the Jewish
people, allow the riches of the Kingdom to slip through their fingers. Although
they could have been first partakers and then leaders (as a nation) in bringing
forth this new kingdom, they suffered great loss instead.
As a result of people’s changing attitude and rejection of the Kingdom He
offered, Christ directed His teaching increasingly toward His disciples and
spent more private time with them. In fact, toward the end of His ministry,
He focused His efforts almost exclusively on them. He also used more
parables in His teaching during this time. You may recall that when asked
why He used
parables, He cited the unbelief of the crowds as the main reason. Moreover, He
worked fewer miracles in some areas because of unbelief. On the other hand,
the few who believed became the object of His greatest attention. At this point
in time, the third goal of Christ’s message began to surface.
14 Circle the letter preceding each TRUE statement.
a The second goal of Christ’s message was to prepare His hearers
to receive the Kingdom that would be built on the Law.
b The Jewish people rejected the Kingdom because they were not
interested in changing their loyalty from Rome to a spiritual kingdom.
c As Christ stated the conditions for citizenship in the Kingdom more
clearly, His hearers left Him in droves.
d The Gospels record that Christ’s reaction to His people’s rejection
of the Kingdom was simply grief.
e As a result of Jewish rejection of the Kingdom, Jesus focused His time
and teaching almost exclusively on the Twelve.
f Christ used parables increasingly toward the end of His ministry and
worked fewer miracles because of people’s unbelief.
15 Explain briefly why the second goal of Christ’s message was not fulfilled.
................................................................................................................................
................................................................................................................................
It thus became apparent that the Jewish nation could not be used as the
vehicle for spreading the gospel. Jesus had given the Jewish people the
opportunity, but they had rejected it. So He gave His few chosen and loyal
disciples the task of spreading the gospel to the ends of the earth. While He
knew His mission to the Jews in a general sense had failed, He also knew
after His death the church would emerge and become the vehicle for world
evangelization. It would not fail because His followers would be filled with
and empowered by the Holy Spirit. Equipping them in this way guaranteed that
the gospel would be preached effectively to all nations (Matthew 24:14; Acts
1:8).
Although the disciples were committed to spreading the gospel, they did
not know what vehicle God would use to accomplish the task, for God had
not revealed this truth. Not knowing about the church and its implications
for the Gentiles prevented them from seeing the grafting in of the Gentiles.
While the study of the birth and development of the church lies beyond the
scope of a course on the Synoptic Gospels, the foundation of this truth is laid
in the Gospels. In Matthew 28:16–20, Mark 16:15–20, Luke 24:45–49, and
Acts 1:1–9, Jesus indicates the gospel is for all people. Because of prejudice,
the Jews in general and, at least for a while, the disciples in particular failed to
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Lesson 13: Conclusions

grasp the significance of Jesus’ words; nevertheless, He had set in motion the
idea that the Gentiles would be part of God’s kingdom. From our perspective
of history, we can see clearly the unfolding of this redemptive plan all through
the Synoptics.
Although Christ’s primary purpose on earth was to accomplish His
redemptive mission, He had an eye to the future. For this reason, He invested
much time and effort in the disciples. If the masses would not believe, then He
would concentrate on the few who would. This has always been the pattern:
The many are saved by the faithfulness of a few.
Christ continued to focus His attention on the disciples after His
resurrection, spending most of His time with them. He did not divert His
attention from the few who believed, for His ultimate purpose of bringing forth
a kingdom both present and eternal was to be fulfilled through them.
16 State the third goal of Christ’s message.
................................................................................................................................
................................................................................................................................
17 Circle the letter preceding each TRUE statement.
a The third goal of Christ’s message is stated clearly in the Gospels,
even though the Jewish people failed to perceive it.
b Prejudice kept the Jewish people from seeing and accepting the notion
that Gentiles could be included in the kingdom of God.
c The Gospels present a clearly developed idea of the church, as well as
its structure, composition, and destiny.
d Since the Jewish nation failed to accept its God-given mission, Jesus
focused His attention on a few chosen disciples.
e Jesus knew that His disciples would not fail because they were
inherently good and because of their superior training.
f Jesus indicated that He would enable His followers for the task of
world evangelization by filling them with the Holy Spirit.
g The principle we learn in Jesus’ method here is that many are saved
by the faithfulness of a few.
We have now concluded our study of the life of Christ in the Synoptic
Gospels. May this focus on the world into which our Lord came, His person,
and His message give you new insights into God’s redemptive plan. May it
also provide you with content that will enrich your life and ministry. Above
all, may it whet your appetite for in-depth study of the Master and motivate
you to imitate His example and follow in His steps.
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The Life of Christ in the Synoptic Gospels

Self-Test 13
Essay: Write two or three paragraphs discussing how completely the three
goals of Christ’s message were fulfilled.
Multiple choice: Select the best answer.
1 Our study in this course
a) has gone beyond the Synoptic Gospels to address lesser
known accounts.
b) does not address the Annunciation and the Ascension in the
life of Christ.
c) has been structured so the student can see progress and development in
God’s plan of redemption.
d) focuses on Christ’s teachings as revealed by modern scholarship
rather than His own words and works.
2 Our study in this course regarding the world, the Man, and the message
indicates that
a) this study is an exhaustive review of the details and difficult passages
of the Synoptic Gospels.
b) the events of Christ’s life were unrelated but still expressed His divinity.
c) we do not have sufficient information in the Synoptic Gospels
to reconcile Christ’s life and His redemptive purpose.
d) seemingly unrelated events of history and what appeared to be
accidents of geography were part of God’s program.
3 The word that embodies God’s activity in shaping events and
creating conditions to give the gospel the greatest impact is
a) inspiration.
b) organization.
c) preparation.
d) anticipation.
4 The two elements Greece and Rome provided that created ideal conditions
for the gospel to be unveiled and spread were a
a) unifying culture and social mobility.
b) love for philosophical knowledge and a system of laws.
c) common ethnic root and technological discoveries.
d) common language and political security.
5 The Jewish nation provided a third element required for Christ’s message
to be birthed and nurtured to maturity: a
a) religious vehicle through which Christ could operate.
b) system of laws that would govern people’s behavior.
c) code of ceremonial statutes to foster personal holiness.
d) cultural vehicle through which the gospel could be spread.
 283
Lesson 13: Conclusions

6 In Unit 2, the approach we took to achieve the goal of harmonizing and

comparing accounts of events in the Synoptics was to
a) rely on John’s Gospel, where accounts of these events differ.
b) depend on the combined accounts to fill in the gaps in any one account.
c) look for support of the events in the accounts of secular historians.
d) seek clarification in contemporary Christian literature.
7 In Unit 2, we presented a brief survey of the life of Christ in the Synoptic
Gospels by
a) considering each of the various periods of His ministry in
fairly chronological order.
b) drawing on the content of the Synoptic writers and enriching it with
material from John’s Gospel.
c) selecting representative events from each account that gave the idea of
progression in the narrative.
d) making a composite history of selected events from each of the
Synoptic writers.
8 The Synoptic Gospels give a clear view of the forces that affected
Christ’s ministry, where each phase occurred, and
a) the events of His life that moved Him from one location and time
to another.
b) a record that compares people’s reactions to Christ’s ministry at
the beginning with later reactions.
c) conflicting perspectives on each event they recorded.
d) vague hints that could help one establish a working chronology
of events.
9 Concerning the ministry of Jesus, it is true that the
a) Synoptic Gospels focus exclusively on the three and a half years of
Jesus’ public ministry.
b) greater Galilean ministry covered a period of about six or seven months.
c) later Judean-Perean ministry covered about twenty months.
d) later Judean-Perean ministry covered about six or seven months.
10 One goal of Christ’s message was to
a) abolish the Law.
b) assure Jews that God would not accept Gentiles into His kingdom.
c) prove that He was both the prophesied Messiah and the Son of God.
d) establish the basis for an earthly political kingdom.
284
The Life of Christ in the Synoptic Gospels

Unit Progress Evaluation 3 and Final Examination

You have now concluded all of the work in this Independent-Study Textbook.
Review the lessons in this unit carefully, and then answer the questions in
the last unit progress evaluation (UPE). When you have completed the UPE,
check your answers with the answer key provided in the Essential Course
Materials, and review any items you may have answered incorrectly. Make
sure you have sent to your enrollment office the materials indicated on the
Essential Course Materials table of contents page in the section Materials
to Be Submitted to the Enrollment Office. If you have not already done so,
make arrangements as soon as possible with your enrollment office to take
the final examination. Review for the final examination by studying the
course learning outcomes, lesson objectives, self-tests, and UPEs. Review
any lesson content necessary to refresh your memory. If you review carefully
and are able to fulfill the objectives, you should have no difficulty passing
the final examination.
 285
Lesson 13: Conclusions

Answers to Study Questions

9 You should have noted that we considered the various periods of His
public ministry as nearly as possible in chronological order. This helped us
focus on the progression of attitudes and responses of the people to Him
and His message as He concluded His mission.
1 Statements a and c are true.
10 Statements a, b, d, and f are true.
2 a 2) Unit 2
b 1) Unit 1
c 2) Unit 2
d 3) Unit 3
e 1) Unit 1
f 2) Unit 2
g 3) Unit 3
11 a 3) The later Judean and Perean ministry
b 1) The early Galilean and Judean ministry
c 2) The greater Galilean ministry
d 1) The early Galilean and Judean ministry
e 1) The early Galilean and Judean ministry
f 2) The greater Galilean ministry
3 Statements a, c, and d are true.
12 Before people could accept His plan of salvation, they had to accept His
authority to carry out such a plan.
4 d) items b) and c).
13 b) not realized.
5a 2) Rome
b 1) Greece
c 2) Rome
d 3) The Jewish Nation
14 Statements a, c, e, and f are true.
6 We chose to depend on the combined accounts of the three Synoptic
Gospels to fill the gaps in any one account, and we recognized that some
areas of His life will never be fully explained.
15 Since the people had rejected the Man, they also rejected His message. Their
unbelief kept them from understanding and accepting the requirements for
citizenship in the Kingdom.
7 b) recognize that even when the Gospel writers speak on a subject, they do
not always clarify it and enable us to understand it completely.
16 It was to prepare the Jewish people for the entrance of Gentiles into
God’s kingdom.
8 c) what is mentioned in items a) and b) above.
17 Statements a, b, d, f, and g are true.
286
The Life of Christ in the Synoptic Gospels

Glossary
The right-hand column lists the lesson in the Independent-Study Textbook in which the word is first used.
Lesson
abstract — expressing or naming a quality or idea, rather than a particular object or 11
concrete thing
affinity — sympathy marked by community of interest; attraction 13
alluded — referred to indirectly; mentioned slightly in passing 9
aloof — apart; at a distance 2
amnesty — a general pardon or conditional offer of pardon for past offenses against a 8
government
annunciation — announcement 5
anthem — song of praise, devotion, or patriotism 5
apologetic — defense or vindication; systematic argumentative discourse in defense (as 1
of a doctrine)
arrogant — excessively proud and contemptuous of others 4
augments — that which makes or becomes greater in size, number, amount, or degree; 2
increases or makes larger
canonical — accepted as forming the canon of Scripture; what is authorized or accepted 2
by the laws of the church
captivate — to hold captive by beauty, talent, or interest; to fascinate 11
chastised — to have inflicted punishment or suffering on a person or to have had 11
punishment inflicted on oneself
chronological — a word or a combination of words or thoughts that refers to a specific 6
indicator happening and places an event in a recognized time frame
civil — of or relating to the general public, its needs or ways, or civic affairs as 4
distinguished from special (as military or religious) affairs
collaboration — the act of cooperating with or willingly assisting an enemy of one’s country 4
and especially an occupying force
collaborators — those who cooperate with or willingly assist the force that occupies their 2
country
compatible — able to exist or get on well together; agreeing; in harmony 10
complementary — serving to fill out or complete; mutually supplying each other’s lack 5
composite — made up of various parts; compound; combining the typical or essential 13
characteristics of individuals or things
connotation — something suggested by a word or thing 2
 287
Glossary

Lesson
consensus — general agreement; opinion of all or most of the people consulted 1
constraint — a holding back of natural feelings; forced or unnatural manner 1
consummation — completion; fulfillment; the ultimate end 10
contemporary — one who lived at the same time as another 1
credential — that which gives a title to credit or confidence; testimonials which 6
show that a person is entitled to credit or has a right to exercise official
power
credible — worthy of belief; believable; reliable 6
credibility — the quality or state of offering reasonable grounds for being believed 1
criterion — a standard on which a judgment or decision may be based 1
culture — the customary beliefs, social forms, and material traits of a racial, religious, 1
or social group
decadence — a falling off; growing worse; decline; decay 2
demoniac — one who is possessed by a demon; devilish; fiendish; raging; frantic 12
detention — condition of being detained; kept from going; held back; restrained 6
didaskalia — Greek word: to impart instruction; translated as teaching 9
discourse — formal, orderly, and usually extended expression of thought on a subject 1
discrepancies — elements of inconsistency; differences in or variances from 12
doctrine — a principle or position; the body of principles in a branch of knowledge or 4
system of belief
dogmatic — of or relating to a point of view or tenet put forth as authoritative without 6
adequate grounds
droves — crowds of people moving or acting together 13
emeritus — holding after retirement an honorary title corresponding to that held last 8
during active service
emulate — to strive to equal; imitate 9
ethics — the principles of conduct governing an individual or group 10
evangelical — refers to those who emphasize salvation by faith in the atoning death of 1
Jesus Christ through personal conversion, the authority of Scripture, and
the importance of preaching as contrasted with ritual
exorcism — the act of expelling an evil spirit by oath or adjuration; freeing one of an 12
evil spirit
fanatical — characterized by an extreme, uncritical enthusiasm or zeal as in religion or 2
politics
formidable — tending to inspire awe or wonder; having qualities that discourage approach 1
or attack; feared or dreaded
288
The Life of Christ in the Synoptic Gospels

futuristic — concerns the future aspect of the Kingdom, including judgment and the 11
consummation of Christ’s redemptive program
guttural — sounds that are articulated in the throat 8
harmonious — having the parts agreeably related 1
Hellenism — devotion to or imitation of ancient Greek thought, customs, or styles 3
Hellenistic Jews — Jews who adopted the Greek language, outlook, culture, values, and ways 1
of life
idiom — the language peculiar to a people or to a district, community, or class 1
imbibe — to receive into the mind, as knowledge, ideas, or the like 9
imperialism — the policy or practice of extending the power and dominion of a nation, 3
especially by direct territorial acquisitions or by gaining indirect control
over the political or economic life of other areas
incumbent — the holder of an office; occupying a specified office 8
inexorably — relentlessly; inflexibly 6
infallible — incapable of error 10
inherent — existing as an essential quality, element, or attribute 12
intangible — something that is incapable of being perceived by the sense of touch 2
intermarried — became connected by marriage between members of different groups 3
intrusion — the illegal act of entering, seizing, or taking possession of 4
another’s property
jurisdiction — the extent or range of judicial or other authority 8
kerusso — Greek word: to announce, to make known by a herald publicly; translated 9
as preaching
legitimate — according to law; lawful; in accordance with established rules, principles, 9
or standards
litanies — prayers that consist of a series of invocations and supplications by the 7
leader with alternate responses by the congregation; repetitive recitals or
chants
lot(s) — object(s) used as counters when deciding something by chance 5
massacre — act of killing helpless or unresisting human beings under circumstances of 5
atrocity or cruelty
metaphor — a figure of speech in which a word or phrase literally denoting one kind 13
of object or idea is used in place of another to suggest a likeness between
them
mute — unable to speak 12
obscure — not well known; not easily discovered; hidden; not clear; not distinct 13
 289
Glossary

Lesson
paganism — beliefs or practices of those who have little or no religion and who delight 4
in sensual pleasures and material goods
parabolic — method of communicating in which a story or illustration is used to depict 11
spiritual principles
paradox — a statement that is seemingly contradictory or opposed to common sense 2
yet is perhaps true
perusal — consideration or examination with attention and in detail 9
plausible — appearing true, reasonable, or fair; apparently worthy of confidence 1
portend — to give an omen or anticipatory sign of a coming event 5
postapostolic — following the time of the apostles 2
postulate — to assume or claim as true 8
proselyte — to convert from one religion, belief, or party to another; here specifically a 5
convert to Judaism
renascent — being born again; reviving; springing again into being or vigor 2
selective — using extreme care in the selection process; exercising the power of critical, 8
demanding selection
skepticism — doubt or unbelief with regard to religion, especially Christianity 11
solitude — seclusion; a lonely unfrequented place; state of being or living alone 5
specter — a visible disembodied spirit; ghost; something that haunts or perturbs the 1
mind
status quo — the existing state of affairs 4
substantiated — to establish by proof or competent evidence 11
superimpose — to place or lay over or above something 4
synagogue — the house of worship and communal center of a Jewish congregation 4
synonymous — alike in meaning or significance 9
synopsis — a condensed statement or outline 13
thematically — of, relating to, or constituting a theme 6
theoretical — planned or worked out in the mind, not from experience; based on theory, 11
not on fact
traditional — relating to the handing down of information, beliefs, and customs by word 1
of mouth from one generation to another without written instruction
traumatic — a disordered psychic or behavioral state resulting from mental or emotional 7
stress or physical injury
trite — worn out by use; commonplace; hackneyed; lacking in freshness or 11
effectiveness because of constant use or excessive repetition
290
The Life of Christ in the Synoptic Gospels

venerable — worthy of reverence; deserving respect because of age, character, 1

or importance
veracity — truthfulness; truth; correctness; conformity with truth or fact 9
vindicate — clear from suspicion, dishonor, or a hint or charge of wrongdoing 9
waned — declined in power, influence, or importance 11
woes — calamities; afflictions 13
Zealot — member of a fanatical sect that arose in Judea during the first century AD 2
and militantly opposed the Roman domination of Palestine
 291
Glossary
292
The Life of Christ in the Synoptic Gospels

Bibliography
Bloesch, Donald G. 1997. Jesus Christ: Savior & Lord. Downers Grove, IL: InterVarsity Press.
Blomberg, Craig. 1997. Jesus and the Gospels: An Introduction and Survey. Nashville, TN:
Broadman & Holman.
Bockmuehl, Markus N. A. 1996. This Jesus: Martyr, Lord, Messiah. Downers Grove, IL:
InterVarsity Press.
Bright, Bill. 1992. A Man without Equal. Orlando, FL: NewLife Publications.
Burgess, Stanley M., Gary B. McGee, editors; Patrick A. Alexander, associate editor. 1988.
Dictionary of Pentecostal and Charismatic Movements. Grand Rapids, MI: Zondervan.
Cochrane, Charles C. 1979. Jesus of Nazareth in Word and Deed. Grand Rapids, MI: Eerdmans.
Edersheim, Alfred 1825–1889. 1993. The Life and Times of Jesus the Messiah. New updated ed.
Peabody, MA: Hendrickson.
Erickson, Millard J. 1991. The Word Became Flesh. Grand Rapids, MI: Baker Book House.
Green, Joel B., Scot McKnight, and I. Howard Marshall. 1992. Dictionary of Jesus and the Gospels.
Downers Grove, IL: InterVarsity Press.
Hobbs, Hershel H. 1996. An Exposition of the Four Gospels. Grand Rapids, MI: Baker Book House.
Ladd, George E. 1978. The Last Things. Grand Rapids, MI: Baker Books.
Lane, William L. 1974. The Gospel According to Mark. Grand Rapids, MI: Eerdmans.
Lockyer, Herbert. 1961. All the Miracles of the Bible. Grand Rapids, MI: Zondervan.
MacArthur, John. 1993. The Gospel According to Jesus: What Does Jesus Mean When He Says “Follow
Me”? Rev. & expanded ed. Grand Rapids, MI: Zondervan.
Pentecost, J. Dwight, and John Danilson. 1981. The Words and Works of Jesus Christ: A Study of the
Life of Christ. Grand Rapids, MI: Zondervan Publishing House.
Sailhamer, John. 1998. The Life of Christ. Zondervan Quick Reference Library. Grand Rapids, MI:
Zondervan Publishing House.
Stein, Robert H. 1996. Jesus the Messiah: A Survey of the Life of Christ. Downers Grove, IL:
InterVarsity Press.
Tenney, Merrill C. 1953. New Testament Survey. Grand Rapids, MI: Eerdmans
Vines, Jerry. 1979. Great Events in the Life of Christ. Wheaton, IL: Victor Books.
Walvoord, John F., and Roy B. Zuck, eds. 1989. The Life of Christ Commentary. Wheaton, IL:
Victor Books.
Wood, George O. 2004. Acts, A Study Guide. 3rd ed. Springfield, MO: Global University.
Essential Course Materials

Contents
Instructions......................................................................................................................................295
Checklist of Study Methods / Student’s Planner and Record..........................................................297
Question / Response Forms.............................................................................................................299
Service Learning Requirement........................................................................................................305
Undergraduate Writing Assignment Guidelines..............................................................................309
Project Instructions..........................................................................................................................315
Collateral Reading Assignment Materials (BIB1033 Only)...........................................................321
Answers to Self-Tests......................................................................................................................329
Unit Progress Evaluations 1, 2, and 3.............................................................................................331
Student’s Request to Take Final Examination.................................................................................341
Unit Progress Evaluation Answer Keys..........................................................................................347

Materials to Be Submitted to the Enrollment Office

Pages to be submitted are marked with this symbol:
After Taking Unit Progress Evaluations
 Student’s Request to Take Final Examination
 Service Learning Requirement Report
 Time Survey
 Project
If You Are Enrolled in This Course for 3 Credits
 Collateral Reading Assignment

The address of your local enrollment office is:

Global University
1211 South Glenstone Avenue
Springfield, Missouri 65804
USA
294 The Life of Christ in the Synoptic Gospels
 Instructions
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition
Studying for Maximum Learning
Use the following forms to improve your study methods and use of study time:
● Checklist of Study Methods
● Student’s Planner and Record

Asking Your Adviser a Question

Use the Question / Response Form to send any questions you may have to your adviser.

Completing Your Service Learning Requirement

This course requires you to do a service learning requirement (SLR) assignment and submit a report.
You must submit the SLR report before you take the final examination. The SLR instructions are
included in these Essential Course Materials.

Undergraduate Writing Assignment Guidelines

Guidelines for the undergraduate writing assignments are provided to assist you in properly
completing course assignments and understanding how Global University faculty members will
evaluate and grade them. Carefully following these guidelines can improve the quality of your written
work and elevate your grade.

Completing Your Project

This course requires you to complete a project. Project instructions are included in these Essential
Course Materials. You must submit the project before taking your final examination. Submit your
project by e-mail attachment. A template is available for download from the Global University
Library website. If e-mail is not available, submit by mail or fax.

Completing the Collateral Reading Assignment

The collateral reading assignment (CRA) must be completed in order to earn three credits for this
course. (Please check your course enrollment information.) Instructions for the CRA are provided
in these Essential Course Materials. Submit your CRA by e-mail attachment. A template is
available for download from the Global University Library website. If e-mail is not available,
submit by mail or fax.

Correcting the Self-Tests in Your Independent-Study Textbook

(or Study Guide)
Answers to the self-tests are included in these Essential Course Materials.

Taking Your Unit Progress Evaluations

1. Review the lessons in each unit before you take the unit progress evaluation (UPE). Study and
understand the objectives that highlight key concepts of the course. Refer to the form Checklist of
Study Methods.
2. Answer the questions in each UPE without referring to your course materials, Bible, or notes.
3. Look over your answers carefully to avoid errors.

295
296 The Life of Christ in the Synoptic Gospels

4. Check your answers with the answer keys provided in these Essential Course Materials. Review
lesson sections pertaining to questions you may have missed. Note: The UPE scores do not
count toward your course grade, but they may indicate how well you will perform on the
final examination.
5. On your Student’s Planner and Record form, enter the date you completed each UPE.
6. Before completing the last UPE, submit the form Student’s Request to Take Final Examination to
your enrollment office. If you do this, you will be able to take the final examination without
delay when you complete the course.

Submitting Your Assignments

Submit to your enrollment office the items listed on the Essential Course Materials table of contents
page in the section Materials to Be Submitted to the Enrollment Office. Submit your project and CRA
assignments by e-mail attachment. If e-mail is not available, submit by mail or fax. Record on your
Student’s Planner and Record form the date you submitted each item.

Taking Your Final Examination

1. You will take the final examination in the presence of an approved examination supervisor.
You may be asked to suggest the name of an appropriate examination supervisor if your
enrollment office does not already have one in your area.
2. Review for the final examination in the same manner in which you prepared for the UPEs. The
self-tests and UPEs are designed to help you master the objectives in the course. Review each
objective carefully. Refer to the form Checklist of Study Methods under “End-of-Unit Review”
for further helpful review hints.
3. After you have completed your examination, your examination supervisor will send your
final examination booklet and answer sheets to the appropriate office for forwarding to
the
International Office in Springfield, Missouri. It may take a number of weeks for you to receive
your final grade report from your enrollment office.
 Checklist of Study Methods
● If you carefully follow the study methods listed below, you should be able to
complete this course successfully. As you complete each lesson, mark a  in the
column for that lesson beside each instruction you followed. Pace yourself so
you study at least two or three times a week. Study
the step-by-step procedure in the Course Introduction to see how each
component organizes course content.

LESSON STUDY METHODS 1 2 3 4 5 6 7 8 91 1 1 1 1 1 1 1 1

0 1 2 3 4 5 6 7 8
1.
Readeachintroductiontobeawareofnewconceptspr 
esented and review the previous lesson. Study
the highlights or learning activities to know what
to expect in the lesson.
2. Study the objectives carefully to make sure you
understand and master the key concepts of the
course.
3. Study the outline to identify each main topic and
how it relates to each subtopic.
4. As you study each lesson, note the defined words
in the margin (and repeated in the glossary) for
the definitions of words whose meanings may be
unfamiliar to you. Use a dictionary to clarify other
difficult words.
5. Underline, mark, and write notes in your study
materials as you read through the lesson
content. Use a notebook to write additional notes
and comments.
6. Answer the interactive questions, guiding
questions, or study questions as you read through
the lesson to identify key concepts and relevant
perspectives.
7. Complete the learn-by-doing activities (if
included).
8. Review the lesson content (explanations,
questions, answers) before taking the self-test.
9. After taking the self-test, check your answers with
those
providedandreviewthematerialsrelatedtoanyquesti
onsyou answered incorrectly.
10. Complete the essay appraisal responses (if
included). Compare your responses with the key
concepts of each objective presented as part of
the answers in the Essential Course Materials.
11. Read Scripture references in more than one
translation of the Bible for better understanding.
Take any opportunities you may have to discuss
with others what you are learning.
12. Apply what you have learned in your
spiritual life and ministry.
END-OF-UNIT REVIEW
Review for each unit progress evaluation by rereading
the
a. lesson outlines to recall what you
learned under each topic.
b. lesson objectives to be sure you know the key
concepts to be able to answer a question on
them.
298 The Life of Christ in the Synoptic Gospels

c. questions you answered incorrectly in the

lesson content or the self-test.
d. lesson content for topics you need to review.

● Use the Student’s Planner and Record on the back of this page for an up-to-
date record of your progress in this course.
297
 Student’s Planner and Record
● These charts are for you to record your personal progress in this course. Be sure
to keep them up-to- date for quick reference.
LESSONS
UNIT PROGRESS EVALUATIONS
● In the boxes below, record the unit
number, the date you expect to ● Record below the date you
complete each lesson, the date you complete each unit progress
do complete the lesson, and the evaluation.
date of review. Date Completed
Unit Lesso Expected Actual Date Unit Progress
Numb n Completi Completi Review Evaluation 1
er Numb on Date on Date ed
er Unit Progress
Evaluation 2
Unit Progress
Evaluation 3
Unit Progress
Evaluation 4
Unit Progress
Evaluation 5
Unit Progress
Evaluation 6

WRITTEN ASSIGNMENTS / FORMS

● Record below the date you submit
each
assignmentandotherrequestedforms
toyour enrollment office. Also
record your score for each graded
item.
Date
Submitte Score
d
Service
FINAL EXAMINATION  Satisfactory
Learning
Be sure to mail your request in time to Requirement  Unsatisfacto
receive your appointment before you ry
(if required)
finish studying and reviewing the course.
Project
Appointment for Final Collateral
Examination Reading
Date Assignme
nt
Hour
(if required)
Place
Student’sRequ
Examiner est to Take
Final
Examination
Final
Examination
Use the Checklist of Study Methods on good study habits.
the previous page to help you develop

298
 Question / Response
Form
BIB1032/3 The Life of Christ in the Synoptic Gospels, Date.......................................
Your Name ........................................................................... Your Student Number.......................................
If you have a question concerning your course or academic policies, use this form to write to your
adviser. Write your question clearly in the space provided. Your adviser will respond in the space
reserved for this. Send this form to the office that is supervising your study program.

Your Question:

For Your Adviser’s Response:

PN 04.16.01
299
300
 Question / Response
Form
BIB1032/3 The Life of Christ in the Synoptic Gospels, Date.......................................
Your Name ........................................................................... Your Student Number.......................................
If you have a question concerning your course or academic policies, use this form to write to your
adviser. Write your question clearly in the space provided. Your adviser will respond in the space
reserved for this. Send this form to the office that is supervising your study program.

Your Question:

For Your Adviser’s Response:

PN 04.16.01
301
302
 Question / Response
Form
BIB1032/3 The Life of Christ in the Synoptic Gospels, Date.......................................
Your Name ........................................................................... Your Student Number.......................................
If you have a question concerning your course or academic policies, use this form to write to your
adviser. Write your question clearly in the space provided. Your adviser will respond in the space
reserved for this. Send this form to the office that is supervising your study program.

Your Question:

For Your Adviser’s Response:

PN 04.16.01
303
304
 Service Learning
Requirement

The purpose of the SLR is for you to apply and

present principles learned from each course
to people in your life or community during the
course enrollment period.
The SLR report must be submitted with your
project and CRA (if required) before you take
your final examination.
The SLR will be assessed by a faculty member
as satisfactory or unsatisfactory.
Course credit will be granted ONLY after the
SLR report is submitted and assessed as
satisfactorily completed.
The SLR assessment will be returned to you.

305
 Service Learning Requirement
Connecting the Course with the Church and the Community for the Kingdom
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition
The Service Learning Requirement (SLR) will help you apply principles you learned from the content
of this course to people in your life or ministry. (1) It must be a planned, intentional activity, and (2)
it
must must be course-content related. (More flexibility will be given to General Education courses for
content relatedness.)

The SLR
● May be completed in a ministry or nonministry setting.
● May be completed in conjunction with a student ministry program or classroom presentation in your
school or study group.
● Should consist of any valid and meaningful ministry experience that incorporates this specific
course’s content and interacts with other people.
● Will be assessed by a faculty member as satisfactory or unsatisfactory. The following constitute an
unsatisfactory SLR: incomplete or incorrect assignment, inadequate information on the report, failure to
complete the assignment during the course enrollment period, failure to present the assignment to one
or more persons, or an illegible report. In such cases, the SLR will be returned and the student will be
requested to redo the assignment and / or resubmit the report.
● Must be submitted with your project and CRA (if required) before you take your final examination.
Course credit will be granted only after the SLR report is submitted and assessed as satisfactorily
completed.
● Will be assessed by a faculty member, and his or her comments will be returned to you.

Assignment
Using what you have learned in this course, share a gospel message in at least three different evangelism
encounters. If appropriate, include your personal story of how Jesus became your Lord and Savior. (Evangelism
to a group counts as only one evangelism encounter.) For an activity not on the list, you must obtain advance
approval from the faculty member.*
Suggested Approaches
● In a conversation with a nonbeliever, use what you have learned in this course to share your experience
of personal salvation. Give the person the opportunity to accept Christ.
● Preach a sermon to any size group. (The sermon should have a salvation message and include an
invitation to accept Christ as Savior at the conclusion.)
● Teach a class or small group, using the content of this course, for the purpose of an evangelism
outreach, and give the results / report of three different evangelism encounters.
● Organize and / or administer an event in an evangelistic church program such as an Alpha group,
outreach to children or youth ministry, nursing home ministry, door-to-door evangelism, and so forth.
Report on three different evangelistic encounters.
● Using course material, publish an evangelistic message in an online blog or an article in a church
newsletter, and report your readers’ responses. (Include in your SLR report a link to the content of
your article or blog.)
Guidelines
1. Consider using any School for Evangelism and Discipleship material from our GlobalReach website:
www.globalreach.org. These proven tools are available for free and in many languages.
2. Have someone observe you, or at least share with someone what you did. Ask that person to provide
feedback by answering the questions in Point 5 of the SLR report. If feedback is unobtainable, please explain
why.
*An alternate ministry activity may be approved for the courses MIS3022/3 Introduction to Islam and MIS4022/3 Approaches to
Muslims to satisfy the SLR requirement, provided you explain why the suggested options are not feasible.
306
 Service Learning Requirement Report
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition
Please print or type your responses on this form, and submit the form with your project and CRA (if
required). If you need to use additional paper, print your name, student number, course number, and course
title at the top of each page. Be sure to use correct spelling and write neatly and legibly using complete
sentences where possible. Summarize points logically.

Student Name ....................................................................................................... Date ...................................

Student Number ...................................................................................................

1. Description of assignment: Describe what you did. .........................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
Where (location[s])? ...............................................................................................................................................
To whom (person[s])? .............................................................................................................................................
.................................................................................................................................................................................
What were the ministry results? Use only NUMBERS in the appropriate spaces below.
.................... Witnessed to .................... Baptism(s) in the Holy Spirit
.................... Decision(s) for Christ .................... Church(es) planted
.................... Taught / preached to / recipient(s) .................... Baptism(s) in water
List other results with numbers (such as 8 healings, 3 deliverances, 5 calls to ministry, 9 rededications).
.................................................................................................................................................................................
2. Content: Summarize in the space below the content of your sermon, lesson, or witness. State the theme
and main points or principles. If your assignment was another type of event, summarize the highlights.
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
3. Application: Explain how you applied the course content to yourself and to others. If you preached,
taught, or witnessed, explain how you illustrated and applied your presentation.
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
4. Reflection: From this assignment, what did you learn from or about
Yourself? .................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................

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308 The Life of Christ in the Synoptic Gospels

The Lord?................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
The ministry? ..........................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
Others? ....................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
Time: State how much time you spent in prayer ......................... and preparations...............for this assignment.
Evaluate your time. ................................................................................................................................................
For Student: By signing below I freely give permission to Global University (and affiliate agencies) to publish
my SLR report to promote the work of God through Global University.

...................................................................................................... .................................................
Student Signature Date

5. Required feedback from an independent observer (pastor, teacher, or colleague).

What did you like best about the student’s presentation? .......................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
How could the student improve in the way he or she participated? ......................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................

What other words of encouragement do you have for the student? .......................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
.................................................................................................................................................................................
Name of person commenting and his or her relation to the student: .....................................................................
.................................................................................................................................................................................
 ATTENTION

Undergraduate Writing
Assignment Guidelines
(UWAG)

These Undergraduate Writing Assignment

Guidelines are provided to assist you in
properly completing course assignments and
understanding how Global University faculty
members will evaluate and grade them. Carefully
following these guidelines can improve the quality
of your written work and elevate your grade.

309
310 The Life of Christ in the Synoptic Gospels
The Life of Christ in the Synoptic Gospels 311

Undergraduate Writing Assignments (CRA and Project)

Guidelines, Expectations, and Grading
Global University’s Undergraduate Form and Style Guide defines the form, style, and
documentation system for completing undergraduate writing assignments. The guide can be downloaded
for free at http://www.globaluniversity.edu/PDF/UG-FormAndStyleGuide.pdf. The guide is also
available as a stand-alone document.
Writing for Academic Quality and Other Conceptual Issues
● Follow instructions carefully. Failure to follow instructions will reduce the assignment grade.
● Develop thoughts logically.
● Do not merely repeat the author’s position—evaluate the author’s position.
● You are encouraged to both agree and disagree with the authors of course materials. Explain
why you agree or disagree.
● Avoid using Hebrew, Aramaic, and Greek for most undergraduate CRAs and projects.
● Write at a college level, using appropriate vocabulary, grammar, and spelling. Avoid using
the second person (you). Avoid generalizations, idioms, and slang.
● Consult reference works, including theological and Bible dictionaries, to accurately define terms.
● Express concepts in your own words as much as possible. Document all quotations, paraphrases,
and important ideas that are not your own, even if they are from course materials.
● Clearly identify CRAs and projects on a title page.
● Reference list. See the Undergraduate Form and Style Guide for documenting sources correctly.
Grading
This grading rubric represents a transition in grading guidelines for all Global University undergraduate
writing assignments, effective January 1, 2014. Note: Not all the following indicators may apply to a particular
written assignment.
Content and Organization 40% (40 points)
Following instructions
Organization of assignment and logical thought progression
Subject matter content quality and accuracy
Critical Thinking Skills 30% (30 points)
Accurate understanding and evaluation of author’s position
Statement of student’s position with supporting rationale
Application and Research 20% (20 points)
Appropriate plans for applying course concepts
Contextualization of course concepts to the student’s culture or setting
Inclusion of research using a minimum of three references from the
GU Library Course Research Guides or other academic / scholarly resources
Style, Grammar, Spelling, and Documentation 10% (10 points)
Syntax (word choice and arrangement), spelling, and grammar
Appropriate form and style, including source documentation
TOTAL 100% (100 points)

Academic / Scholarly Resources

When writing course papers, students are asked to include at least three academic / scholarly
sources in their research. Generally, scholarly refers to original research found in books, magazines,
and journals written by professional and credentialed experts. This is not to say that “popular” sources
or authors cannot be used; however, such sources must be evaluated and found to be authoritative.
Students may contact course faculty members for source evaluations. Also, a tutorial explaining
the difference between popular and academic / scholarly resources can be found with the GU Library
Course Research Guides. To access the tutorial, go to the home page of any undergraduate course
research guide under “Research & Writing Helps.”
312 The Life of Christ in the Synoptic Gospels

To Ensure Your Assignment Is Graded Accurately

1. Respond to questions and their subparts in the exact order they appear in the instructions.
2. Type (or copy) each question and its number. Below it type (or write) your response.
3. Respond to all components, clearly labeling and separating your answers to each. Your
grader must be able to easily match responses to the corresponding component.

General Directions
Please type your CRA / project using double-spaced lines. If you are unable to type your
assignment, you may neatly write it with an ink pen, but DO NOT USE A PENCIL.
Valuable resources to help with your writing assignments can be accessed through the Global
University Library Course Research Guides at http://libguides.globaluniversity.edu. To access
licensed resources, you will be asked to log in with a user ID and a password. You can also log in
from the main Library website for recurrent access to licensed resources. For your user ID, type in
your Global
University student ID number. For your password, type in the first two letters of your first name, the first
two letters of your last name, and the last four digits of your GU student ID number. (Use lowercase
letters; do not type spaces within the password.)
You can access a Course Research Guide for each undergraduate course that provides links to
scholarly, academic resources compiled by GU librarians and faculty. Here you will find links to full-text
journal articles in databases, reference articles in encyclopedias, scholarly articles, and websites and
other web-based articles as well as project templates and a link to Global University’s Undergraduate
Form and Style Guide. Interactive tutorials are available on the Course Research Guides to help you
navigate the website.
Document any resources you use in course assignments (or other written work) according to GU’s
Undergraduate Form and Style Guide. The style guide can be downloaded at http://www.globaluniversity
.edu/PDF/UG-FormAndStyleGuide.pdf, or you can contact the university to purchase a hard copy.

Submitting Assignments
Submit your assignments by e-mail attachment. Templates for the project and CRA are available for
download at http://libguides.globaluniversity.edu/storage/templates. If e-mail is not available, submit
assignments by mail or fax.

Terms
The following definitions help you give a better answer to each inquiry within your CRA/ project:
• Analyze means to divide a complex whole into its individual components for the purpose of
revealing how each works together and contributes to the whole.
• Apply means to put, or to show how to put, specific principles or concepts to practical use.
• Compare means to identify similarities.
• Contrast, differentiate, and distinguish mean to identify differences.
• Critical thinking is a reflective and systematic process in which you gather information, study
it from every angle, and then exercise your best judgment to draw conclusions.
• Describe, discuss, and explain mean to give details, examples, illustrations, implications, and /
or reasons to support your answer.
• Evaluate means to determine the significance, worth, or condition of something by careful
study. This includes identifying the strengths and weaknesses of whatever is being evaluated,
whether it is a concept, principle, application, idea, event, opinion, object or product.
The Life of Christ in the Synoptic Gospels 313

Quick Guide to Referencing

Q Where do I document sources—inside the paper or at the end of the paper?
A Both. Author, date of publication, and page number must be included as parenthetical references
within the text. Titles are not listed in the parenthetical references. A reference list at the end of
the paper should list full publication details. Page numbers are not included in the reference list.

Book in Print
In-Text Documentation
When quoting from a book, quotation marks are required at the beginning and end of the quotation.
Immediately after the quote and before ending punctuation, insert a parenthetical reference including
author’s last name, most recent date of publication, and page number(s).
Biblical context is one of the key factors in interpreting Scripture correctly and there are “three kinds of
context: immediate context, remote context, and historical context” (Arnold and Beyer 1999, 29).
A quote longer than five lines is single spaced without quotation marks and indented from the left margin.
Insert a parenthetical reference at the end of the quote, following ending punctuation.
Note the verbs describing God’s concern: I have seen . . . have heard . . . I am concerned . . . I
have come down. Three of the verbs with God as subject are repeated from 2:24–25 (see, hear,
know), with a closer specification as to just what it is God sees and knows. God truly sees their
affliction. God knows their sufferings. For God to know the people’s sufferings testifies to God’s
experience of this suffering, indeed God’s intimate experience. God is here depicted as one who is
intimately involved in the suffering of the people. (Fretheim 1991, 36)
When the author’s name is stated in the text, the parenthetical reference lists only the date and
page number. The author’s name is not repeated.
Arnold and Beyer note that there are “three kinds of context” (1999, 29). OR
Arnold and Beyer (1999) note that there are “three kinds of context” (29).

Reference List Documentation

Works used in the paper are also listed at the end of the paper in the reference list.
Arnold, Bill T., and Bryan E. Beyer. 1999. Encountering the Old Testament. Grand Rapids, MI: Baker
Book House.
NOTE: In this referencing system, only works actually cited in your paper are to be included in the
reference list. (See the Global University Undergraduate Form and Style Guide 2013, page 7.)

Book on the Internet

In-Text Documentation
A full book accessed from the Internet is referenced in the text the same as a printed book.
Scripture attributes varying ministries to each person of the Trinity. “The different functions that we see the
Father, Son and Holy Spirit performing are simply outworkings of an eternal relationship” (Grudem 1994, 251).

Reference List Documentation

In the reference list, both the date of access and website are listed after the other information.
Grudem, Wayne A. 1994. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids, MI:
Zondervan: accessed February 2, 2006, http://books.google.com/books.
Consult the Global University Undergraduate Form and Style Guide for other examples (journal or
magazine articles, books with more than one author, and so forth).
314 The Life of Christ in the Synoptic Gospels

Cover and Page Design

Sample cover pages for the project and CRA are included in the Essential Course Materials;
instructions are provided in the GU Undergraduate Form and Style Guide. It is very important that
you place your name, student number, course number, course title, course PN (located on the IST
copyright page), and page number at the top of each additional page. (See sample pages below. See the
GU Undergraduate Form and Style Guide for precise instructions.) Clearly mark each part of the
answer.
Write legibly, using a computer printer, typewriter, or pen. DO NOT USE A PENCIL.
SAMPLE PROJECT COVER PAGE SAMPLE CRA COVER PAGE
CRA TITLE
By
PROJECT TITLE Student Name
Student Number
By
A Collateral Reading Assignment
Your Name
Submitted to the Faculty
Student Number
In Partial Fulfillment of the Requirements for
A Project
Course Number
Submitted to the Faculty Course Title, Edition
In Partial Fulfillment of the Requirements for Course PN

Course Number COLLATERAL READING ASSIGNMENT

Course Title, Edition TEXTBOOK:
Course PN
CRA Textbook Title
by CRA Textbook Author
Global University Publisher Location: Publisher Name, Year
Month Year
Global University
Month Year

SAMPLE SECOND PAGE SAMPLE THIRD PAGE

Student Name, Number Course Number, Title, PN Number Student Name, Number Course Number, Title, PN Number
2 3
Project / CRA Title ...........................................................................
Part 1
...........................................................................
...........................................................................
...........................................................................
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 Project Instructions

This project is worth 25 percent of your final

course grade and must be submitted to your
enrollment office before you may take the
final examination.
You will be graded on your ability to apply the
principles that are taught in the course as well
as your ability to follow instructions.

315
316 The Life of Christ in the Synoptic Gospels
 PROJECT TITLE

By

Your Name

Student Number

A Project

Submitted to the Faculty

In Partial Fulfillment of the Requirements For

Course Number

Course Title, Edition

Course PN

Global University

Month Year
318 The Life of Christ in the Synoptic Gospels
 Project Instructions
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition

In This Project You Will

Define the word parable, analyze Christ’s purpose in using parables, identify guidelines for
interpreting parables, and apply correctly the principles of interpreting parables.

Your Project Should Include:

1. A definition of the word parable
2. An explanation of why Jesus used parables
3. Four guidelines for interpreting parables
4. An analysis of one of the eight Synoptic parables

Project Instructions
Your project should be divided into four parts as described below.
1. The two-part definition of the word parable
2. An explanation of why Jesus deliberately used parables
3. The four guidelines for interpreting parables
4. An analysis of one of the eight Synoptic parables (found in Matthew, Mark, and Luke). This
will require an essay-type answer. In your essay do each of the following:
a. Choose one of the eight Synoptic parables. List the Scripture reference and title.
b. Classify it according to the four classifications mentioned in the IST.
c. Analyze your parable using parts 1, 2, and 3 above; then write the correct interpretation
of this parable and apply it to your culture.

Writing Instructions
If you have not already done so, read the Undergraduate Writing Assignment Guidelines (found in
the Essential Course Materials) and the Global University Undergraduate Form and Style Guide.
Your total word length should be approximately 1,200–1,500 words (5 to 6 double-spaced,
typewritten pages). The addition of the cover and reference list could make the completed project 7 to 8
pages. You may use your Bible, IST or Study Guide, notes, and research material.
In completing the writing assignments, a minimum of three scholarly sources (in addition to the
course textbooks) must be included.
● All sources (excluding Bibles and general reference books such as dictionaries) must be cited
properly in the text and entered into a REFERENCE LIST at the end of your project.
● Acceptable academic resources may be acquired from personal research or obtained
through accessing the Global University Library website and the Course Research Guides.
● The references must relate logically to the project; and you must explain, describe, interact with,
or react to each reference as part of your written responses.
Instructions for accessing the Library website are given in the UWAG. If you have a legitimate
reason for not having access to the Internet or other academic sources, you must include a statement
explaining why you are unable to do so.

319
320 The Life of Christ in the Synoptic Gospels

Submitting Your Assignment

A template for the project is available for download on the Global University Library website. To
access this template, go to http://library.globaluniversity.edu. Under “Quick Link” (on the left-hand side),
hover your mouse over “Undergraduate Students,” choose “Project Templates” from the list, and then
select “Course Project.”
Submit your project by e-mail attachment. If e-mail access is not available, submit by mail or fax
with the project title page (a model is provided) on the front of your project.
This project is worth 25 percent of your course grade and should be submitted to your enrollment
office before you take the final examination.
 Collateral Reading
Assignment

This collateral reading assignment (CRA) is required to complete

this course if you are enrolled in the course for three credits.

CAUTION:
An alternative assignment may be available in your country.

Please check with your enrollment office.

321
322 The Life of Christ in the Synoptic Gospels
 CRA TITLE

By
Student Name
Student Number

A Collateral Reading Assignment

Submitted to the Faculty
In Partial Fulfillment of the Requirements for
Course Number
Course Title, Edition
Course PN

COLLATERAL READING ASSIGNMENT TEXTBOOK:

CRA Textbook Title
by CRA Textbook Author
Publisher Location: Publisher Name, Year

Global University
Month Year
324 The Life of Christ in the Synoptic Gospels
The Life of Christ in the Synoptic Gospels 325

CRA Purpose
The purpose of this collateral reading assignment is to raise the credit value of BIB1032 The Life of
Christ in the Synoptic Gospels from two credits to three. If you wish to complete it, please verify that
your registration is for three credits (BIB1033) and not for two credits (BIB1032).

CRA Objectives
The following CRA objectives have been developed from the CRA textbook concepts and selected
course objectives. Objectives and inquiries instruct you in what to do with the concepts. Reviewing this
section will provide an overview of the CRA and help you understand what each CRA inquiry is asking
you to do.
When you finish this assignment, you will be able to:
● Describe and evaluate various approaches to the study of Jesus’ life.
● Establish the basis of your own study of the life of Jesus.
● Identify and evaluate the literary sources used in the study of Jesus’ life.
● Outline the events associated with Jesus’ birth, and evaluate the critical views regarding
the Virgin Birth.
● Discuss Jesus’ teaching ministry.
● Describe the biblical evidence for who Jesus is.
● Discuss the evidence that Jesus intended to die, and did die, as an act of atonement.
● Outline the facts and events that are known, or can be reasonably inferred,
regarding Jesus’ resurrection.
● Identify and describe the evidence necessary to prove the fact of the Resurrection.

CRA Assignment
Read the assignment carefully before you begin to ensure that you understand what is being asked
of you. Provide thorough answers. Give examples, illustrations, and reasons to support your responses.
Use Scripture references wherever possible. Read Jesus the Messiah: A Survey of the Life of Christ by
Robert H. Stein in its entirety; then answer the following questions. Be sure to respond to each part of the
question. Your response to each question should be about 250–300 words. Be complete, be thoughtful,
and be creative.
1. Write a review of the book Jesus the Messiah: A Survey of the Life of Christ in which you describe
(a) the author’s orientation to the study of Jesus’ life, (b) how this orientation contrasts with that
of historical-critical theologians, and (c) the organization of the text with a summary of its
contents.
2. (a) Describe how German theologian Ernst Troeltsch would apply his three principles of historical
investigation to interpret a document dealing with the Resurrection. (b) Explain how liberal
theologians interpret the resurrection accounts. (c) Discuss what happens, according to the author,
if Troeltsch’s principles are followed in a study of the life of Jesus.
3. Evaluate the categories of available literary sources according to their value in a study of Jesus’
life. Within your evaluation, compare and contrast the biblical and nonbiblical sources.
4. (a) Briefly describe at least four of the events associated with Jesus’ birth. (b) Describe at least three
critical views regarding the virginal conception, then discuss your own informed conclusion based
on the evidence available.
5. (a) Briefly discuss at least three possible reasons for Jesus’ submission to baptism. (b) Describe the
unusual events that occurred at Jesus’ baptism and their significance. (c) Explain the significance
of each temptation Jesus endured in the wilderness.
326 The Life of Christ in the Synoptic Gospels

6. (a) Identify several techniques or literary forms Jesus used in His teaching. (b) Discuss the content
of Jesus’ teaching on each of these: the kingdom of God, His unique relationship with God as
Father, and His ethical teachings.
7. (a) Describe how Jesus revealed His understanding of himself and His role. Specifically, address
His actions, His statements about who He was, and the titles He used or accepted. (b) Discuss how
you would answer the question, “Who is Jesus?” Include evidence from Scripture or other sources
in your answer.
8. Explain the significance of the following events in Jesus’ life and ministry: (a) His trip to Caesarea
Philippi (including His possible reasons for going) and His teaching there, and (b) the events on
the Mount of Transfiguration.
9. From Jesus’ words and actions, demonstrate (a) that Jesus fully intended to die on the cross as an
act of atonement, and (b) that His death was indeed carried out.
10. (a) Identify at least three non-biblical explanations for Jesus’ empty tomb, and explain the
inadequacy of each. (b) Summarize the evidence that Jesus experienced a bodily resurrection from
the dead.
Writing Instructions
If you have not already done so, read the Undergraduate Writing Assignment Guidelines (found in
the Essential Course Materials) and the Global University Undergraduate Form and Style Guide.
The CRA is worth 35 percent of your final grade. The essays should comprise an overall total of
2,500 to 3,000 words (12 to 14 double-spaced, typewritten pages including the cover).
In completing the CRA assignment, a minimum of three scholarly sources (in addition to the course
textbooks) must be included.
• All sources (excluding Bibles and general reference books such as dictionaries) must be cited
properly in the text and entered into a REFERENCE LIST at the end of your CRA.
• Acceptable academic resources may be acquired from personal research or obtained
through accessing the Global University Library website and the Course Research Guides.
• The references must relate logically to the CRA; and you must explain, describe, interact with,
or react to each reference as part of your written responses.
• You must list each online source in your reference list at the end of your CRA.
Instructions for accessing the Library website are given in the UWAG. If you have a legitimate
reason for not having access to the Internet or other academic sources, you must include a statement
explaining why you are unable to do so.

Submitting Your Assignment

A template for the CRA is available for download on the Global University Library website. To
access this template, go to http://library.globaluniversity.edu. Under “Quick Link” (on the left-hand
side), hover your mouse over “Undergraduate Students,” choose “Project Templates” from the list,
and then select “CRA.”
Submit your CRA by e-mail attachment. If e-mail access is not available, submit by mail or fax with
the CRA title page (which is provided) on the front of your CRA. You must submit your CRA before
taking your final examination.

Reference List
(List all references and sources used in the writing of this CRA. Use the following pattern and the
Global University Undergraduate Form and Style Guide, second edition.)
The Life of Christ in the Synoptic Gospels 327

McClaflin, Mike. 2013. The Life of Christ in the Synoptic Gospels, 4th ed. Springfield, MO:
Global University.
Stein, Robert H. 1996. Jesus the Messiah: A Survey of the Life of Christ. Downers Grove, IL:
InterVarsity Press.
328 The Life of Christ in the Synoptic Gospels
 Answers to Self-Tests
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition

Lesson 1 Lesson 2 Lesson 3 Lesson 4

Essay Your own Essay Your own Essay Your own Essay Your own words
words words words
Multiple choice
Multiple choice Multiple choice Multiple choice
1 C 1.1 1 A 2.1 1 B 3.1 1 D 4.1
2 A 1.2 2 A 2.2 2 A 3.2 2 A 4.2
3 C 1.4 3 C 2.3 3 C 3.2 3 B 4.2
4 A 1.5 4 A 2.3 4 A 3.2 4 A 4.3
5 A 1.6 5 B 2.3 5 D 3.3 5 D 4.4
6 B 1.6 6 C 2.3 6 C 3.4 6 D 4.5
7 C 1.6 7 D 2.3 7 B 3.5 7 C 4.6
8 C 1.6 8 B 2.4 8 D 3.7 8 A 4.7
9 A 1.6 9 A 2.5 9 B 3.7 9 C 4.8
10 C 1.9 10 D 2.6 10 D 3.7 10 B 4.9

Lesson 5 Lesson 6 Lesson 7 Lesson 8

Essay Your own Essay Your own Essay Your own Essay Your own words
words words words
Multiple choice
Multiple choice Multiple choice Multiple choice
1 A 5.1 1 D 6.1 1 B 7.1 1 C 8.1
2 D 5.2 2 C 6.2 2 C 7.1 2 A 8.4
3 A 5.2 3 D 6.2 3 A 7.2 3 B 8.4
4 A 5.3 4 C 6.3 4 A 7.3 4 C 8.5
5 C 5.4 5 C 6.3 5 C 7.3 5 B 8.5
6 B 5.6 6 B 6.3 6 B 7.4 6 C 8.8
7 B 5.7 7 A 6.4 7 B 7.4 7 A 8.8
8 C 5.8 8 B 6.4 8 A 7.5 8 C 8.8
9 D 5.9 9 A 6.6 9 C 7.6 9 B 8.8
10 C 5.10 10 B 6.6 10 C 7.7 10 A 8.8
330 The Life of Christ in the Synoptic Gospels

329
330 The Life of Christ in the Synoptic Gospels

Lesson 9 Lesson 10 Lesson 11 Lesson 12

Essay Your own Essay Your own Essay Your own Essay Your own words
words words words
Multiple choice
Multiple choice Multiple choice Multiple choice
1 B 9.1 1 D 10.1 1 C 11.1 1 B 12.1
2 C 9.1 2 C 10.1 2 C 11.1 2 C 12.2
3 C 9.2 3 B 10.1 3 B 11.2 3 A 12.2
4 D 9.3 4 C 10.2 4 A 11.2 4 A 12.3
5 A 9.3 5 C 10.3 5 C 11.3 5 B 12.3
6 B 9.3 6 C 10.4 6 B 11.4 6 D 12.5
7 C 9.4 7 D 10.5 7 B 11.4 7 B 12.5
8 A 9.5 8 A 10.6 8 D 11.4 8 C 12.6
9 D 9.5 9 B 10.7 9 D 11.4 9 A 12.6
10 A 9.5 10 A 10.7 10 A 11.5 10 C 12.6

Lesson 13
Essay Your own words
Multiple choice
1 C 13.1
2 D 13.1
3 C 13.2
4 D 13.2
5 A 13.2
6 B 13.3
7 A 13.3
8 B 13.3
9 D 13.3
10 C 13.4
Unit Progress Evaluations

The Unit Progress Evaluations (UPEs) are

designed to indicate how well you learned the
material in each unit and how well you may do
on the final examination.
Answer the UPE questions without referring to
your course materials, Bible, or notes.
When you have completed each UPE, compare
your answers with those in the UPE answer
keys in the next section of the Essential Course
Materials. Review any items you may have
answered incorrectly.

331
332 The Life of Christ in the Synoptic Gospels
 Unit Progress Evaluation 1
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition
(Unit 1—Lessons 1–4)
Multiple Choice Questions
Select the best answer to each question.
1 Scholars in early Synoptic studies strived to 5 The strongest external evidence for the
a) find a way to relate the accounts of the
authorship of Mark’s Gospel is that
life of Christ into one harmonious story
a) historians claim records from the
that included their similarities.
first century named Mark as the
b) reduce conflicting information on the life
author.
of Christ to create one unified account.
b) early church fathers claimed the weight of
c) edit the gospel story to avoid unnecessary
oral tradition favored Mark as the author.
duplication of events and to eliminate what
c) John the Presbyter claimed Mark accurately
appeared to be conflicting evidence.
recorded Peter’s teachings about Christ.
d) produce a harmony of the Gospels by
d) church councils declared Mark authored the
selecting only those events the writers
second Gospel.
recorded in common.
6 Your IST accepts as the approximate date for
2 The term priority of Mark indicates that the
the writing of the Gospel of Mark the year
Gospel of Mark
AD
a) is the most important Gospel because it is
a) 35.
the most accurate.
b) 50.
b) was the first written account of the
c) 65.
life of Christ.
d) 80.
c) is the most complete account of the life
of Christ. 7 We determine the authorship of the Gospel
d) is the most trustworthy account of the life of Matthew on the basis of
of Christ. a) testimony provided in the other Gospels.
3 Scholars speculate whether Matthew and Luke b) internal evidence in the Gospel itself.
may have used an additional source (designated c) the Dead Sea Scrolls.
d) evidence given by early scholars such as
as “Q”) because
Papias and Eusebius.
a) tradition speaks forcefully of other Gospels.
b) church history mentions many other written 8 A characteristic of the Gospel of Matthew
records of the life and times of Christ. is that it
c) they agree to a certain extent beyond what a) is the most chronologically accurate of all
is found in Mark. the Gospels.
d) recent archaeological discoveries have b) emphasizes Jesus’ teaching ministry.
produced new Gospels. c) was originally written in Latin for a
4 Even though the inspired Gospel accounts Roman audience.
d) quotes the Old Testament the least of any
came through various human personalities, the
of the Gospels.
true source
a) is named at the beginning of each Gospel. 9 The first early church father to identify Luke
b) was Jesus himself, whose life generated the as the author of the third Gospel was
good news. a) Augustine of Hippo.
c) was the Holy Spirit. b) Origen.
d) is the church. c) Tertullian.
d) Irenaeus.

333
334 The Life of Christ in the Synoptic Gospels

10 The biblical evidence that supports 15 According to your IST, God used the
Luke’s authorship of the third Gospel is Assyrian Empire in relation to the Northern
a) Luke was a biological brother of Joseph, Kingdom of Israel
Jesus’ legal father. a) as a means of bringing stability to the
b) Luke was imprisoned with Paul in Caesarea entire region.
and Rome. b) to help Judah overcome Israel in their
c) the close link between Luke and Acts ongoing struggle.
and the “we” sections in Acts. c) as an instrument to bring judgment on His
d) Luke, a doctor, delivered Jesus when wayward people.
He was born. d) to help bring about an end to the
11 The testimony of early church fathers about the divided kingdom.
authorship of Luke is significant because they 16 The Samaritans
a) provide the only proof of authorship. a) were a mixture of pagan-conquered people
b) verify the biblical facts.
whom the Assyrians resettled in Palestine
c) present new evidence about the authorship
and Israelites who were not deported.
of the third Gospel. b) derived their name from the word Sumer,
d) confirm what the Scriptures leave unclear
which refers to the ancient Sumerian people.
on the matter. c) were Canaanites and were the original
12 Internal evidence of both Luke and Acts inhabitants of Palestine not killed by Joshua.
indicates that Luke’s Gospel was d) were a split from the Philistines who
written migrated inland from the coastal cities.
a) after the destruction of Jerusalem by 17 The Babylonians
the Romans. a) conquered Persia and allowed all deported
b) after a worldwide famine predicted Israelites to return to Jerusalem to rebuild
by Agabus. the temple.
c) during Paul’s second b) were used by God to bring judgment on
imprisonment in Rome. Judah and sack the temple.
d) before the Gospel of Mark was written. c) conquered Assyria and allowed all
13 Based on the internal evidence, the intended deported Israelites from the ten northern
audience of the Gospel of Luke was the tribes to return to Palestine and merge with
a) Jewish church, and it attempted to prove Judea.
that Jesus was the Messiah. d) built a large navy and conquered all
b) African church, and it attempted to the nations on the Mediterranean Sea.
prove that the gospel does not depend on 18 Since Alexander the Great believed that Greek
one’s race.
ways were superior to those of other peoples, he
c) Romans, with an action-oriented Gospel to
a) destroyed the indigenous culture in each
prove Jesus’ lordship.
conquered country.
d) Gentiles, Greeks in particular, and it
b) established Greek culture and
presented Christ as a man more completely
influence wherever he went.
than any other Gospel.
c) simply promoted the universal study of the
14 Luke’s Gospel is the most complete or Greek language.
comprehensive of all the Gospels because he d) required all whom he conquered peoples to
a) gives more details on the parents and accept Greek values.
birth of John the Baptist and the birth and
19 Herod Philip ruled the districts of Iturea,
boyhood of Jesus.
Gaulanitus, Batanea, and Auranitis that
b) accurately dates the major events in the life
of Jesus with the Roman calendar. lay
c) states in the prologue of Acts that he a) east of the Jordan River and south of the
wrote his Gospel and Acts as defense Dead Sea.
documents for Paul’s trial in Rome. b) north of Samaria and west of the
d) emphasizes action and power as he appeals Jordan River.
to the Roman military mind. c) in the lands to the north and east of Galilee.
d) in the territory to the south of Judea.
Unit Progress Evaluation 1 335

20 In contrast to the Judeans, the Galileans

a) were proud, reserved, and haughty. 23 When we speak of oral tradition in the context
b) had a strong international flavor and of the lesson, we refer to
were accustomed to Gentiles. a) stories handed down from
c) lived near the national center of worship. previous generations.
d) were characterized by the quest for wisdom. b) interpretations of the Law passed verbally
from one generation to another.
21 Custom dictated that Jews could establish c) the memorization of passages of Scripture.
a synagogue d) the public reading of the Prophets and
a) whenever the people of a community the Writings.
requested one. 24 The scribes
b) wherever a majority of the Jews in a town a) were teachers of Jewish children in the
requested one be built. synagogues throughout the Roman Empire.
c) a minimum of ten miles away from b) were the only ones allowed to read Scripture
another synagogue. in the synagogues.
d) wherever ten or more Jewish men lived. c) were professional students and interpreters
of the Law and were the final authority on
22 What caused the Pharisees to come the Law at the time of Christ.
into existence? d) functioned mostly as clerks in the time
a) The rapid spread of Hellenism and the fear of Christ.
that their brethren would forsake the Law
b) The request for Jewish literature to be 25 The Sanhedrin was the
translated into Greek for the library a) elected representative of Judaism to the
at Alexandria Roman Senate.
c) The fear that Jerusalem and the temple b) police force of Judaism, and it enforced the
would be destroyed by Alexander the law of Moses upon the Jewish people.
Great and his army c) Jewish college of linguists responsible for
d) The desire to protect biblical literature from translating Scriptures into foreign languages.
annihilation during the Babylonian d) highest governing council and the local
judicial councils of the Jewish people.
captivity

Essay Questions
Write a 200- to 300-word essay for each question.
26 Discuss the reasons for and positive benefits of the Israelites’ Babylonian captivity.
27 Explain how the Sanhedrin demonstrated the religious nature of local government through Palestine.

After answering all of the questions in this UPE, refer again to points 3–6 under the heading
Taking Your Unit Progress Evaluations. You will find these on the Essential Course Materials
INSTRUCTIONS page.
336 The Life of Christ in the Synoptic Gospels
 Unit Progress Evaluation 2
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition
(Unit 2—Lessons 5–8)
Multiple Choice Questions
Select the best answer to each question.
1 The Gospel that gives details about the birth 6 Temptation was a necessary part of
and parents of John the Baptist is Christ’s ministry because He
a) Matthew.
a) as our example to follow, had to
b) Mark.
demonstrate His powerlessness against the
c) Luke.
devil.
d) John. b) could not die for our sins as the sinless
2 The Gospel that includes Adam in Lamb of God without having sinned
the genealogy of Christ is himself.
a) Matthew. c) needed to be tempted as we are, yet without
b) Mark. sin, in order to condemn us in our sin.
c) Luke. d) needed to be tempted as we are, yet
d) John. without sin, in order to experience what we
experience and to be our high priest.
3 What was Simeon’s role in Jesus’
circumcision and presentation?
a) Because Mary and Joseph were poor,
he provided the sacrificial lamb. 7 Chronological indicators reveal that at the
b) Simeon prophesied beginning of His public ministry, Christ
Mary’s perpetual was
virginity. a) precisely thirty years of age.
c) Simeon prophesied the grief Mary b) no more than thirty-two years of age.
would suffer through Jesus’ c) about twenty-seven years of age.
future redemptive ministry. d) just past His thirty-third birthday.
d) Simeon performed Jesus’ circumcision
on the eighth day after His birth.
4 Jesus’ visit to the temple and the events 8 In Christ’s early Galilean ministry,
associated with it when He was twelve years Matthew includes
old were significant because they a) Christ’s death on the cross.
a) revealed that He was a full member of the b) Christ’s ministry in Judea.
religious community. c) the calling, instructing, and sending out of
b) demonstrated His unquestioning the twelve disciples two by two.
obedience to His parents. d) the details of the death of John the Baptist.
c) showed that He was aware of His unique
relationship to God.
d) disclosed that He had reached the age of 9 Events that establish the framework for
self-sufficiency. the middle period of Christ’s Galilean
5 Christ submitted to the rite of baptism to ministry include
a) demonstrate His obedience to the a) cleansing the temple and driving out the
Father’s will. money changers.
b) identify with sinful humanity. b) receiving John’s disciples who ask
c) publicly endorse the ministry of John Jesus if He is the Messiah and feeding
the Baptist. the
d) establish a model for those who would five thousand.
renounce Judaism and follow Him. c) the deliverance of the Gerasene demoniac
and the public ministry in Decapolis.
d) the Sermon on the Mount.
 338 The Life of Christ in the Synoptic Gospels

337
338 The Life of Christ in the Synoptic Gospels

10 Which statement indicates a change in attitude 14 Regarding our understanding of Christ’s

toward Christ during the middle period of His later Judean / Perean ministry, Luke
Galilean ministry? contributes
a) People condemned Him for every miracle a) the indication that Jesus and His disciples
He performed. journeyed to Jerusalem after the Feast
b) Increasingly more disciples joined of Passover.
Him as He explained His mission and b) inconclusive evidence of Christ’s
shared parables. ministry in Perea.
c) John the Baptist was pardoned. c) a brief account of the six- or seven-month
d) Many of Christ’s followers rejected His period leading up to the Passion Week.
ultimate purpose when He declared He was d) the healing of the disabled woman on
the Bread of Life. the Sabbath.
11 During Christ’s greater Galilean ministry, 15 According to your IST, Passion Week
a) Jesus left His disciples to train themselves. a) speaks of the endurance of a submissive
b) Jesus began to distance himself from victim to afflictions laid on him or her,
His disciples. that is, Christ’s sufferings.
c) the people’s criticism, unbelief, and b) refers to the final week of Jesus’
rejection toward Jesus eventually turned to teaching and preparation of His disciples
favor for
and support. their ministry.
d) the people’s favor and support toward c) refers to the time during which Jesus
Jesus eventually turned to criticism, received the greatest revelations from the
unbelief, Father through the Holy Spirit.
and rejection. d) refers to the time in Jesus’ life when He
12 Regarding our understanding of Jesus’ had the greatest desire to marry and raise
later Judean / Perean ministry, John a family.
a) gives a brief account of the six- or 16 Pointing to His authority as the Son of God, on
seven-month period leading up to the day two of Passion Week, Christ
Passion Week. a) caused Jerusalem to become dark from
b) refers to the same chronological indicator as noon to 3:00 p.m. and rent the curtain in the
Mark regarding this period. temple from top to bottom.
c) gives, in chapter 10, the most direct b) cursed the fig tree and drove the
evidence of Christ’s ministry in money changers from the temple.
Perea. c) predicted the destruction of Jerusalem and
d) indicates that Jesus and His disciples events surrounding His second coming.
journeyed to Jerusalem after the Feast d) arrived in Jerusalem and visited the temple.
of Passover.
17 Day three of Passion Week begins as
13 Matthew’s treatment of Christ’s the disciples note the withered fig tree
later Judean / Perean ministry is and continues with
a) brief, like Mark’s, and gives the a) Jesus washing the disciples’ feet.
same time frame. b) Christ teaching on the Mount of Olives
b) more extensive than Mark’s but adequate about the future.
for our understanding. c) miracles attesting to Christ’s authority as
c) the most comprehensive treatment of this the Son of God.
segment of ministry. d) the enemies of Christ seeking to kill Him
d) limited to ten verses. early in the day.
Unit Progress Evaluation 2 339

18 On day five of Passion Week, Jesus

demonstrated His teachings and parables by 22 The phenomenon we associate with the second
a) throwing the money changers out of the period of the Crucifixion (from noon until
temple to express His righteous wrath. 3:00 p.m.) is the
b) cursing the fig tree to show a) period of darkness that covered the land.
His divine authority. b) time when soldiers cast lots for
c) demonstrating His imminent Jesus’ clothing.
suffering and death through His c) seven statements Jesus made during this
initiation of the Lord’s Supper. three-hour time segment.
d) His triumphal entry into Jerusalem, d) appearance of resurrected people throughout
displaying His kingship. this time.
19 The events that occurred in the Garden 23 Concerning the death and burial of Christ, it is
of Gethsemane are significant because true that
they indicate a) soldiers broke the bones in Christ’s legs
a) how deeply Christ’s suffering to hasten His death.
affected His disciples. b) Peter and John, in the presence of Mary and
b) the suffering we must also go through other women, removed Jesus from the cross.
for our sin. c) the apostle John and Joseph of
c) the tremendous persecution all believers Arimathea asked permission from Pilate
must go through. to bury Jesus’ body.
d) the love of God for people that caused Him d) soldiers pierced the side of Jesus’ dead
to pay the penalty for their sins. body, from which blood and water flowed.
20 Which of these is recorded in all three Synoptic 24 According to the Gospel of Mark, the
Gospels concerning Christ’s arrest? first person to whom Jesus appeared after
a) Judas kissed Christ. His resurrection was
b) Jesus stated that He could have called a) Mary, His mother.
twelve legions of angels. b) Mary Magdalene.
c) A young man lost his garment when he c) James, His half-brother.
was seized and arrested. d) Peter.
d) Jesus healed the severed ear of the servant 25 Concerning the post-resurrection appearances
of the high priest.
of Christ, it is true that
21 Which statement is true concerning the events a) only Matthew records Jesus’
in the trial of Jesus? appearance before five hundred of His
a) Prior to His trial before the Sanhedrin, Jesus followers.
was forced to appear before Annas, the b) only the book of Acts records
father-in-law of Caiaphas, the high priest. Jesus’ appearance before five
b) Jesus appealed to Caesar, but hundred of His followers.
Pilate denied it. c) Jesus privately appeared before Peter.
c) Pilate sent Jesus to Herod the Great, who d) Jesus appeared before Joseph, Mary, and
was governor over all Palestine as well as His half-brothers and sisters.
over Pilate.
d) Scripture states that the Sanhedrin hesitated
to vote for Jesus’ death.
Essay Questions
Write a 200- to 300-word essay for each question.
26 Explain how chronological indicators help in dating certain events in Christ’s life and ministry.
27 Discuss what led Pilate to agree with the wishes of the Sanhedrin members.
340 The Life of Christ in the Synoptic Gospels

After answering all of the questions in this UPE, refer again to points 3–6 under the heading
Taking Your Unit Progress Evaluations. You will find these on the Essential Course Materials
INSTRUCTIONS page.
 Student’s Request to Take Final Examination
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition
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341
342 The Life of Christ in the Synoptic Gospels
 Unit Progress Evaluation 3
BIB1032/3 The Life of Christ in the Synoptic Gospels, Fourth Edition
(Unit 3—Lessons 9–13)
Multiple Choice Questions
Select the best answer to each question.
1 Concerning Christ’s teaching methods, it is 4 The relationship between Christ’s teaching
true that He and His ultimate redemptive purpose required
a) taught His disciples in an informal
Him to
atmosphere, and His teaching was practical,
a) demonstrate His character by means of His
stimulating, and successful.
words and work.
b) introduced the principles of teaching used
b) use great authority to prove His sovereignty
by the early church catechists, which is
and divinity.
still used by reformation churches today.
c) perform wonders to sway the opinions
c) required His disciples to take thorough
of those who were unconvinced of His
notes as He taught, which later became the
redemptive mission.
Synoptic Gospels.
d) limit His focus to religious leaders
d) used many teaching methods but favored
who would understand how He
the lecture method in a formal atmosphere.
fulfilled prophecy.
2 In presenting the teachings of Christ, in contrast
5 Relative to Jesus’ teaching on
to the other Synoptics, Matthew
salvation, the Synoptics
a) creates the notion that the Sermon on the
a) share Jesus’ teaching on the new birth,
Mount was given at multiple sittings.
while John does not cover how to be saved.
b) groups similar topics, uses summing-up
b) stress works that follow salvation,
statements, has a Jewish tone, and bridges
while John deals more with the need for
the Old and New Testaments.
repentance and faith in obtaining salvation.
c) focuses more on what Christ did than on
c) reveal what Jews must do to be saved, while
what He said and is more concerned
John reveals what Gentiles must believe to
with historical sequence than with
be saved.
topics.
d) and John all stress works that
d) emphasizes less of the teaching of Christ
follow salvation.
than the other Synoptic writers.
6 The kingdom of God
3 In presenting Christ’s teachings, in contrast
a) refers to the present reality of the Kingdom,
to the other Synoptics, Mark whereas the kingdom of heaven refers to
a) portrayed Jesus as a military commander heaven after death.
rather than a teacher. b) and the kingdom of heaven both mean
b) emphasized all that Jesus taught rather than the same thing: one is used for a Jewish
what He did. audience, and the other is used for a
c) portrayed Jesus as a politician because he Gentile audience.
wrote to a Roman audience. c) refers to the New Jerusalem, and the
d) emphasized what Jesus did rather than what kingdom of heaven refers to the Millennium.
He taught because of his Roman audience. d) is for Gentiles only, while the kingdom
of heaven is for Jews only.

343
344 The Life of Christ in the Synoptic Gospels

7 The Jewish concept of the kingdom of God 12 The view of the Kingdom supported by your
included God’s rule over His people, a IST is that
restored earthly kingdom, and a) Jesus both inaugurated and consummated it
a) a Messiah who would deliver His people. at His first advent.
b) the spiritual renewal of Israel. b) it is already manifested on earth in a literal,
c) a spiritual kingdom in which God would visible sense.
reign in the hearts of His people. c) it is present as Jesus reigns in the hearts of
d) the salvation of all nations that would usher His people, and it will be manifested on
in universal peace. earth in a literal, visible sense in the future.
d) Ephesians states that the Kingdom will not
8 The kingdom of God refers to a spiritual be initiated until the Gospel is preached to
kingdom over which God rules and shares all nations.
authority with Christ, and it includes
a) the notion of a physical realm over which 13 The main task of the serious Bible student in
the Sovereign reigns. interpreting a parable is to
b) as its subjects born-again people who live by a) accept the interpretation that Christ’s
Christ’s teachings. hearers gave it.
c) as its subjects the Jews who live under b) interpret the main truth and let the details
the Law. support it.
d) the idea of political authority and sovereign c) remember that the details are irrelevant to its
rule over an earthly kingdom. central purpose.
d) assess each supporting detail to help find
9 The present aspect of the kingdom the overall purpose.
of God appeared 14 In relation to parables and Bible doctrine, the
a) with the announcement of John the Baptist. biblical interpreter must remember that
b) when God chose Israel as His special a) some of the church’s cardinal doctrines
people. are based on parables.
c) in the person and mission of Christ. b) there is a certain latitude in using parables to
d) with its proclamation by the Old establish doctrine.
Testament prophets. c) we must not establish doctrine on the
strength of a single parable.
10 In contrast to the present aspect of the d) as long as we use proper guidelines to
Kingdom, the future aspect will be interpret parables, we may use them to
a) chiefly spiritual as the forces of God establish doctrine.
and evil clash.
b) physical as Christ, angels, and all of the 15 Jesus’ use of parables changed from stressing
nations attend. that a new system was coming to replace the old
c) primarily symbolic as God consummates to emphasizing
His plan. a) the cost of discipleship and need
d) chiefly metaphorical in that all for commitment.
preliminary struggles have decided the b) the Kingdom and the requirements for
great issues entering it.
of redemption. c) the superiority of the good news to the
requirements of the Law.
11 The rules of God’s kingdom are d) His impending Passion and
a) internal, whereas those of a worldly Israel’s responsibility for it.
kingdom are external. 16 Most of the parables of Jesus relate to the
b) ideal, but those of a worldly kingdom subject of
are practical. a) the kingdom of God.
c) suggested guidelines for life, but those of a b) salvation.
worldly kingdom are required. c) discipleship.
d) easy and light, while those of a d) future events.
worldly kingdom are demanding and
difficult.
Unit Progress Evaluation 3 345

17 It is true concerning Christ’s miracles that

a) the Gospel writers do not attempt to prove 21 A comparison of the miracles Christ
the existence of miracles but accept them performed during the various periods of His
as fact. ministry indicates that He worked
b) there is no evidence outside the Bible that a) about 40 percent of them in the early
Christ ever performed miracles. Judean period.
c) the chief priests, elders, and teachers of b) about 50 percent of them during His Judean-
the Law denied that Jesus ever did Perean ministry.
miracles. c) about 80 percent of His miracles during His
d) the Gospel writers explained them using Galilean ministry.
natural laws. d) proportionately more of them during the
Passion Week.
18 The complete definition of the word miracle 22 One of the most important purposes for
used in this course is miracles in the ministry of Jesus was to
a) “anything that occurs which appears to a) establish the authority and credentials of
violate the accepted, unchanging laws Jesus as the Messiah and inspire faith in
of nature.” Him as Lord and Savior.
b) “any unusual event.” b) force the Jews to leave their dead orthodoxy.
c) “the occurrence of any event that would not c) entice Jews to leave the Jerusalem temple
normally occur without the intervention of and join the Christian church.
an outside force or power.” d) demonstrate how to enter into battle with
d) “a human experience that involves evil spirits.
recovery from a serious sickness or injury.”
23 The restraint Christ exercised in performing
19 Concerning the recorded miracles of Jesus, miracles was tied directly to His
we can say that He a) desire to focus on balance in His ministry.
a) performed only thirty-six that meet the b) concern with doing the Father’s will.
criteria required of miracles. c) need to keep them from becoming too
b) may have performed more than thirty-six, common in His ministry.
but we lack evidence of them. d) attempt to limit them to the most worthy
c) worked countless miracles, but the or needy.
writers chose to use thirty-six. 24 The goal of Christ’s message to prove He
d) performed only thirty-six actual miracles,
was the Messiah of Israel and the Son of God
but He worked through natural means to
was
produce many unusual works.
a) achieved among religious leaders but
not laypeople.
20 Careful analysis of the harmony of miracles
b) not achieved.
in the Gospels indicates that
c) achieved only in Galilee.
a) the accounts agree in general but
d) achieved among the people but not among
differ in details.
religious leaders.
b) there is no agreement in the accounts of
miracles because each writer had a 25 The goal of Christ’s message to prepare
different perspective and purpose. His hearers for the new Kingdom order He
c) any discrepancies are attributable to errors was establishing was not fully achieved
in translation. because
d) because the Bible is inspired only in a) since they rejected the Man, they also
reference to doctrine and ethics, a rejected His message.
harmony of the miracles of Christ is of b) Jews were not allowed to exchange the Law
little importance. for the Kingdom.
c) Jews could not experience God’s grace.
d) people feared the political consequences of
accepting the King.
346 The Life of Christ in the Synoptic Gospels

Essay Questions
Write a 200- to 300-word essay for each question.
26 Discuss what the parables of Christ’s early ministry were intended to communicate, and discuss
the Jews’ reaction to His teaching.
27 Discuss the purpose of miracles in Jesus’ ministry.

After answering all of the questions in this UPE, refer again to points 3–6 under the heading
Taking Your Unit Progress Evaluations. You will find these on the Essential Course Materials
INSTRUCTIONS page.
Unit Progress Evaluation
Answer Keys

Unit Progress Evaluation (UPE) scores are not

counted as part of your final course grade.
UPE scores indicate how well you learned the
material and how well you may do on the final
examination. Review lesson sections pertaining
to any questions you miss.

347
Note: To be used with BIB1032/3 The Life of Christ in the Synoptic Gospels,
Fourth Edition only
The numbers following the answer represent the lesson number
and the objective number.

Unit Progress Evaluation 1

1 A 1.2 8 B 2.3 15 C 3.1 22 A 4.2
2 B 1.3 9 D 2.4 16 A 3.2 23 B 4.3
3 C 1.4 10 C 2.5 17 B 3.3 24 C 4.8
4 C 1.5 11 B 2.5 18 B 3.5 25 D 4.9
5 C 1.7 12 B 2.6 19 C 3.8
6 C 1.8 13 D 2.7 20 B 3.9
7 D 2.2 14 A 2.7 21 D 4.1
Essay Answer Points
26 (3.3/4) Judah had continued to fail God more and more. Babylon was God’s
instrument of judgment on Judah. Babylon invaded Judah, conquered the
nation, and sacked the temple, and the Jewish people were exiled in Babylon
for seventy years. One of the positive benefits of the exile was that it
purified the Israelites from idolatry and renewed their desire to follow the
Law and obey God.
27 (4.9) The Sanhedrin on its lower level exercised fairly wide power in religious
and civil matters in the synagogues in various towns. The great Sanhedrin,
which was attached to the temple in Jerusalem, consisted of Pharisees,
Sadducees, and scribes under the leadership of the high priest. It served more as
a supreme court that tied together the whole system throughout Palestine.
Note: To be used with BIB1032/3 The Life of Christ in the Synoptic
Gospels, Fourth Edition only
The numbers following the answer represent the lesson number
and the objective number.

Unit Progress Evaluation 2

1 C 5.1 8 C 6.3 15 A 7.2 22 A 8.4
2 C 5.3 9 B 6.3 16 B 7.4 23 D 8.5
3 C 5.5 10 D 6.4 17 B 7.5 24 B 8.6
4 C 5.7 11 D 6.6 18 C 7.7 25 C 8.6
5 B 5.9 12 C 7.1 19 D 8.1
6 D 5.10 13 A 7.1 20 A 8.2
7 B 6.1 14 D 7.1 21 A 8.3
Essay Answer Points
26 (6.1) Your answer should be similar to ours. Since a chronological indicator
refers to a specific happening that occurs within a recognized time frame, we
can date other events that occur in the same period. We know that John began
his ministry in the fifteenth year of Tiberias (AD 14–37) or about AD 29. We
also know that Jesus began His ministry about this time and that He was about
thirty years of age. Moreover, we are able to trace His movements based on the
“time of green grass,” the time of harvest, and religious feasts because we know
when each of these seasons and events occurs in Palestine.
27 (8.3) Pilate found no grounds on which to charge Christ and wanted to punish
and release Him. However, the Jewish leaders stirred up the passions of the
people, inciting them to demand Jesus’ death. Pilate feared to disagree with the
religious leaders. However, the charge of blasphemy did not lead Pilate to
agree with the wishes of the Sanhedrin. The Sanhedrin accused Christ of
claiming to be a king and in conflict with Roman rule. This charge of treason
represented a political threat, so Pilate gave in to the crowd’s demands and,
after having Him flogged, gave Christ to them to be crucified.
Note: To be used with BIB1032/3 The Life of Christ in the Synoptic Gospels,
Fourth Edition only
The numbers following the answer represent the lesson number
and the objective number.

Unit Progress Evaluation 3

1 A 9.2 8 B 10.3 15 B 11.4 22 A 12.6
2 B 9.3 9 C 10.4 16 A 11.5 23 B 12.6
3 D 9.3 10 B 10.5 17 A 12.1 24 B 13.4
4 A 9.4 11 A 10.6 18 C 12.2 25 A 13.4
5 B 9.5 12 C 10.7 19 C 12.3
6 B 10.1 13 B 11.2 20 A 12.4
7 A 10.2 14 C 11.2 21 C 12.5
Essay Answer Points
26 (11.4) Christ’s early parables implied that the old religious order was passing
away. The former system was being replaced by a new one. The old laws would
not be compatible with the requirements of the new system. The Jews struggled
to understand this concept. They were initially confused by it, but they
passively accepted it. As Christ began to focus His teaching increasingly on the
Kingdom, many of His followers felt that the cost He placed on them for
entering it was too great.
27 (12.7) Miracles served to accredit His ministry. On some occasions Jesus used
miracles as His primary means of teaching truth as well as teaching points as He
presented His message. He also used them to demonstrate compassion and meet
people’s urgent needs. In addition, miracles may demonstrate a measure of the
believer’s inheritance in Christ in that they make us aware of our inheritance in
Christ and of our rights as God’s children.