"Synoptic
Gospels"
Pastor Bill Mitchell
5 /12/10
“The Synoptic Challenge”
1.6 THE TWO GENEALOGIES
|
MATTHEW |
LUKE |
|
Matthew 1:1-17
The book of the genealogy of Jesus Christ, the son of
David, the son of Abraham.
[2] To Abraham was born Isaac; and to Isaac, Jacob; and
to Jacob, Judah and his brothers; [3] and to Judah were born
Perez and Zerah by Tamar; and to Perez was born Hezron; and
to Hezron, Ram; [4] and to Ram was born Amminadab; and to
Amminadab, Nahshon; and to Nahshon, Salmon; [5] and to
Salmon was born Boaz by Rahab; and to Boaz was born Obed by
Ruth; and to Obed, Jesse; [6] and to Jesse was born David
the king.
And to David was born Solomon by her who had been the
wife of Uriah; [7] and to Solomon was born Rehoboam; and to
Rehoboam, Abijah; and to Abijah, Asa; [8] and to Asa was
born Jehoshaphat; and to Jehoshaphat, Joram; and to Joram,
Uzziah; [9] and to Uzziah was born Jotham; and to Jotham,
Ahaz; and to Ahaz, Hezekiah; [10] and to Hezekiah was born
Manasseh; and to Manasseh, Amon; and to Amon, Josiah; [11]
and to Josiah were born Jeconiah and his brothers, at the
time of the deportation to Babylon.
[12] And after the deportation to Babylon, to Jeconiah
was born Shealtiel; and to Shealtiel, Zerubbabel; [13] and
to Zerubbabel was born Abihud; and to Abihud, Eliakim; and
to Eliakim, Azor; [14] and to Azor was born Zadok; and to
Zadok, Achim; and to Achim, Eliud; [15] and to Eliud was
born Eleazar; and to Eleazar, Matthan; and to Matthan,
Jacob; [16] and to Jacob was born Joseph the husband of
Mary, by whom was born Jesus, who is called Christ.
[17] Therefore all the generations from Abraham to David
are fourteen generations; and from David to the deportation
to Babylon fourteen generations; and from the deportation to
Babylon to the time of Christ fourteen generations.
|
Luke 3:23-38
And when He began His ministry, Jesus Himself was about
thirty years of age, being supposedly the son of Joseph, the
son of Eli, [24] the son of Matthat, the son of Levi, the
son of Melchi, the son of Jannai, the son of Joseph, [25]
the son of Mattathias, the son of Amos, the son of Nahum,
the son of Hesli, the son of Naggai, [26] the son of Maath,
the son of Mattathias, the son of Semein, the son of Josech,
the son of Joda, [27] the son of Joanan, the son of Rhesa,
the son of Zerubbabel, the son of Shealtiel, the son of Neri,
[28] the son of Melchi, the son of Addi, the son of Cosam,
the son of Elmadam, the son of Er, [29] the son of Joshua,
the son of Eliezer, the son of Jorim, the son of Matthat,
the son of Levi, [30] the son of Simeon, the son of Judah,
the son of Joseph, the son of Jonam, the son of Eliakim,
[31] the son of Melea, the son of Menna, the son of Mattatha,
the son of Nathan, the son of David, [32] the son of Jesse,
the son of Obed, the son of Boaz, the son of Salmon, the son
of Nahshon, [33] the son of Amminadab, the son of Admin, the
son of Ram, the son of Hezron, the son of Perez, the son of
Judah, [34] the son of Jacob, the son of Isaac, the son of
Abraham, the son of Terah, the son of Nahor, [35] the son of
Serug, the son of Reu, the son of Peleg, the son of Heber,
the son of Shelah, [36] the son of Cainan, the son of
Arphaxad, the son of Shem, the son of Noah, the son of
Lamech, [37] the son of Methuselah, the son of Enoch, the
son of Jared, the son of Mahalaleel, the son of Cainan, [38]
the son of Enosh, the son of Seth, the son of Adam, the son
of God.
|
|
NAMES IN BOTH |
|
(1)
Abraham - 20
(2)
Isaac - 21
(3)
Jacob - 22
(4)
Judas - 23
(5)
Phares - 24
(6)
Esrom - 25
(7)
Aram - 26
(8)
Aminadab - 27
(9)
Naasson - 28
(10)
Salmon - 29
(11)
Booz - 30
(12)
Obed - 31
(13)
Jesse - 32
(14)
David - 33
---------------------
---------------------
---------------------
(29) Salatiel - 54
(30) Zorobabel - 55
---------------------
---------------------
---------------------
(38)
Matta(n)(t) - 71
---------------------
(40) Joseph - 73
(41) Jesus - 74 |
Matthew’s genealogy contains 41 including Jesus while Luke’s
has 74. They have 19 names in common if Matthan &
Matthat are the same, 18 if they are not.
THE THREE VIEWS
(1)
Both list the descent of Joseph; Matthew’s is real, Luke’s is
legal.
(2)
Matthew gives Joseph’s legal descent as successor to David’s throne, Luke gives his real
parentage.
(3)
Matthew gives the real descent of Joseph, Luke, the real descent of
Mary.
|
OBSERVATION TABLE |
|
(1) Luke has 19 names before Matthew actually
begins. |
|
(2) Matthew gives 14 names between David and
Shelatiel, Luke writes 20. |
|
(3) Matthew gives 8 names between Zerubabbel and
Joseph and Luke records 16. |
|
(4) Rhesa, between 55 and 56 in Luke’s
list, is not a proper name but actually a Chaldee title
meaning “Prince”. Jewish copyists not recognizing this
wrote, “Zerubbabel begat Rhesa” or “the son of Rhesa” (NAS)
but it should read “Zerubbabel Rhesa”, albeit Zerubbabel the
Prince. |
|
(5) Matthew divides his genealogy into three parts of
fourteen generations (1:17), but in order to accomplish
this, in the second and third sections he omits three names
each, and he counts David and Jeconias twice.
|
|
(6) Matthew descends from Abraham, the father of the Hebrew
race, Luke descends from Adam, the father of the human race.
This is keeping in line with Matthew’s Jewish tone
and Luke’s Gentile emphasis. |
|
(7) Matthew use the phrase, “was born”, while Luke employs
“the son of”. |
|
(8) Matthew’s genealogy traces the line of David through
Solomon, Luke goes from David through Nathan.
|
|
(9) Matthew states Shelatiel is the son of Jeconias but
Luke states he is he is the son of Neri. This can be
reconciled in Jer. 22:24-30. The prophet states that Coniah
(Jeconias) would be childless, therefore he could not have
been the father of Shelatiel.
However, it is probable that he adopted the seven sons of
Neri, twentieth from David in the line of Nathan. This
seems to be indicated in Zech. 12:12, where the “family of
David by itself” and the “family of Nathan by itself” is
mentioned. If this is true, Shelatiel would be the posterity
of David by adoption through the line of Nathan.
|
|
(10) In Matthew, Joseph is the son of Jacob but in Luke, he
is the son of Heli. If Matthan, no.38 in Matthew’s
genealogy, and Matthat, no. 71 in Luke’s are the same
person, Jacob and Heli were brothers. Luke states that
Joseph was the son of Heli, and it is supposed that Mary was
daughter of Jacob. If it can be assumed that Jacob, having
no son, adopted Joseph, his nephew and heir, Mary married a
relation and she as well as Joseph were descended in the
line of David. Joseph is in the line of Solomon and Mary in
the line of Nathan. |
"Synoptic
Gospels"
Pastor Bill Mitchell
5 /1/10
“The Synoptic Challenge”
TABLE SUMMARY OF MATTHEW & LUKE
|
|
MATTHEW |
LUKE |
|
VERSES |
1068 |
1149 |
|
FROM MARK |
500 |
320 |
|
COMMON |
250 |
250 |
|
PECULIAR |
300 |
580 |
|
TONE |
JEWISH |
GENTILE |
THE 250 COMMON VERSES: FIVE ILLUSTRATIONS
|
MATTHEW |
LUKE |
|
MESSIAH’S JUDGMENT
Matthew 3:12
"And His winnowing fork is in His hand, and He will
thoroughly clear His threshing floor; and He will gather His
wheat into the barn, but He will burn up the chaff with
unquenchable fire."
SERVING TWO MASTERS
Matthew 6:24
"No one can serve two masters; for either he will hate
the one and love the other, or he will hold to one and
despise the other. You cannot serve God and mammon.
JOHN THE BAPTIST
Matthew 11:7-8
And as these were going away, Jesus began to speak to the
multitudes about
John,
"What did you go out into the wilderness to look at? A reed
shaken by the wind? [8] "But what did you go out to see? A
man dressed in soft clothing? Behold, those who wear soft
clothing are in kings' palaces.
|
MESSIAH’S JUDGMENT
Luke 3:17
"And His winnowing fork is in His hand to thoroughly
clear His threshing floor, and to gather the wheat into His
barn; but He will burn up the chaff with unquenchable fire."
SERVING TWO MASTERS
Luke 16:13
"No servant can serve two masters; for either he will
hate the one, and love the other, or else he will hold to
one, and despise the other. You cannot serve God and
mammon."
JOHN THE BAPTIST
Luke 7:24-25
And when the messengers of John had left, He began to speak
to the multitudes
about John,
"What did you go out into the wilderness to look at? A reed
shaken by the wind? [25] "But what did you go out to see? A
man dressed in soft clothing? Behold, those who are
splendidly clothed and live in luxury are found in royal
palaces.
|
|
MATTHEW |
LUKE |
|
THE
LILIES
Matthew 6:28-30
"And why are you anxious about clothing? Observe how the
lilies of the field grow; they do not toil nor do they spin,
[29] yet I say to you that even Solomon in all his glory did
not clothe himself like one of these. [30] "But if God so
arrays the grass of the field, which is alive today and
tomorrow is thrown into the furnace, will He not much more
do so for you, O men of little faith?
LAMENTATION OVER JERUSALEM
Matthew 23:37-39
"O Jerusalem, Jerusalem, who kills the prophets and
stones those who are sent to her! How often I wanted to
gather your children together, the way a hen gathers her
chicks under her wings, and you were unwilling. [38]
"Behold, your house is being left to you desolate! [39] "For
I say to you, from now on you shall not see Me until you
say, 'Blessed is He who comes in the name of the Lord!' "
|
THE LILIES
Luke 12:27-28
"Consider the lilies, how they grow; they neither toil nor
spin; but I tell you, even Solomon in all his glory did not
clothe himself like one of these. [28] "But if God so arrays
the grass in the field, which is alive today and tomorrow is
thrown into the furnace, how much more will He clothe you, O
men of little faith!
LAMENTATION OVER JERUSALEM
Luke 13:34-35
"O Jerusalem, Jerusalem, the city that kills the
prophets and stones those sent to her! How often I wanted to
gather your children together, just as a hen gathers her
brood under her wings, and you would not have it! [35]
"Behold, your house is left to you desolate; and I say to
you, you shall not see Me until the time comes when you say,
'Blessed is He who comes in the name of the Lord!' "
|
"Synoptic
Gospels"
Pastor Bill Mitchell
4/15/10
“The Synoptic Challenge”
1:1 SYNOPTIC
Matthew, Mark & Luke
“Present the life of Jesus Christ from a common viewpoint.”
The Synoptic Challenge accounts for:
§
what is common to all of the Gospels;
§
what is common to any two of them;
§
what is peculiar to each.
THE HARMONIZING CHALLENGE
|
Matthew 4:1-2 |
Mark 1:12-13 |
Luke 4:1-2 |
|
Then JESUS was led up by the Spirit into the
wilderness to be tempted by THE DEVIL. [2] And after He had
fasted forty days and forty nights, He then BECAME HUNGRY.
|
And immediately the Spirit impelled Him to go out into
the wilderness. [13] And He was in the wilderness
forty days being tempted by Satan; and He was with
the wild beasts, and the angels were ministering to Him.
|
And JESUS, full of the Holy Spirit, returned from the
Jordan and was led about by the Spirit in the
wilderness [2] for forty days, being tempted by the
DEVIL. And He ate nothing during those days; and when they
had ended, He BECAME HUNGRY. |
|
Ø
The capitals show agreements in Matthew & Luke which are
omitted in Mark.
Ø
The italics show that the into (eis) of Matthew and
the (en) of Luke both occur in Mark.
Ø
The italics also show that Mark & Luke have “being
tempted” (peirazomenos, present participle
passive) implying the temptation was spread over forty days.
Matthew expresses “to be tempted”, not necessarily
covering the whole experience of those days.
|
PREMISE OF SEC. 1:1
The challenge is to account for such resemblances or differences
throughout these books and such inquiry is reasonable not irrelevant
or irreverent!
1:2 MAIN HYPOTHESES ADVANCED
ORAL TRADITION
Theory that the writers composed independently of each other
and compiled their substance, not from written sources, but
from the oral narratives and sayings of the life of Jesus. This
tradition would have its popularity in Jerusalem and be the teaching
given in catechetical schools.
MUTUAL USE
This view pontificates that the Synoptic problem may be resolved by
assuming that the authors used each other’s writings. The
difficulty is there no agreement as to who borrowed from who.
TWO DOCUMENTS
The theory most scholars hold to at this present time. The writers
had common documents they borrowed from. Most agree upon two
sources:
1)
Mark’s Gospel
2) A
non-existent document called Q., (quelle, Ger.) meaning“source”.
A. Matthew & Luke borrowed largely from Mark.
Matthew’s
1068
verses contain about
500
from Mark.
Luke’s
1149
verses contain about
320
from Mark.
Only
50-55
verses of Mark are not found in Matthew & Luke.
B.
Important Observation on Q.
When Marcan material is eliminated from Matthew and Luke, about
250
verses, are strikingly common to both. These consist mostly of
discourses and sayings of Jesus and show a remarkable similarity as
to indicate a common source. This source is not oral tradition but a
written Greek document that could be Matthew’s “Logia” or the
“Oracles of Papias”.
C. Other Verses
If the Marcan material and the
250
common to both are
eliminated,
300
verses Matthew and
580
in Luke need to be
accounted for. Matthew’s verses are peculiarly Jewish and
Luke’s are of Gentile tone.
"Synoptic
Gospels"
Pastor Bill Mitchell
4/1/10
“The Twelve Apostles”
ANDREW
Andrew was originally a disciple of John the Baptist. After the
death and resurrection of Jesus, claims are that Andrew preached in
Achaia (southern Greece) and Scythia (Ukraine and southern Russia -
St. Andrew is the patron saint of Russia), and was crucified at
Patras in Achaia. A later tradition describes him as being crucified
in a spread-eagled position - hence the St. Andrew's cross of
Scotland.
BARTHOLOMEW
Believed to be the surname of Nathaniel, introduced to Jesus by
Philip, his brother. (John 1:45-46) The missionary work of
Bartholomew is linked with Armenia (present day Armenia, eastern
Turkey, northern Iraq, north western Iran) and India. Other
locations include Egypt, Arabia, Ethiopia and Persia (Iran).
Traditionally he met his death by being flayed or skinned alive, and
then beheaded. Derbent, north of present day Baku on the Caspian Sea
may have been his place of martyrdom. Alternatively he may have
suffered this cruel fate in what is now India.
JAMES
The son of Alphaeus and Mary, sometimes called James the Less
because of his stature or being younger than the other James,
brother of Jude. (Mark 3:18, 16:1; 15:40; Luke 24:10) Preached in
Palestine and Egypt before being crucified in the latter country.
JAMES
The son of Zebedee and Salome, the brother of John. In a fishing
partnership with his brother, Andrew and Peter. One of the first
four disciples and the first Apostolic martyr. (Matt. 4:21; Mark
1:19; Luke 5:10; Acts 12:2). During the persecutions of Herod
Agrippa I, King of the Jews, in 44CE, the apostle James was beheaded
- 'put to the sword' (Acts 12:1-2 following). Before his death,
James the Greater as he is known to distinguish him from James, son
of Alphaeus, preached in Jerusalem and Judea, modern Israel. A later
Spanish tradition is that James preached the Gospel there sometime
before his death.
Acts 12:1-2
- "It was at this time (of great famine, possibly around 44CE) that
King Herod laid violent hands on some of the Church members. James,
John's brother, he executed with the sword"
JOHN
The brother of James, cousin of Jesus and son of Zebedee and Salome.
A fisherman who became prominent in the early church. One of the
three disciples called to close intimacy with the Lord – “the
disciple whom Jesus loved.” Labored at churches in Jerusalem, Asia
Minor and Ephesus until being exiled to Patmos by Domitian. Wrote
Revelation from Patmos with three epistles and the fourth Gospel
preceding. Died of natural causes at Ephesus during the rule of
Trajan . (Matt. 17:1; Mark 1:19-20; John 1:35-40; Acts 3:1; Rev.
1:4, 9)
JUDE
Called Thaddeus and Lebbaeus. (Matt. 10:3; Mark 3:18; John
14:22)Jude is also confused in some sources with Jude, one of the
brothers of Jesus. He may have preached in Assyria (eastern Iraq)
and Persia (Iran), before joining with Simon the Zealot and being
killed with him in Persia.
JUDAS
Son of Simon Iscariot, albeit the surname Iscariot. The betrayer who
sold Jesus into the hands of the religious leaders.
Tragic ending of confessing his guilt and hanging himself. (Matt.
26:14-26, 47-50; 27:3-5; Luke 6:16; John 12:6; Acts 1:8)
MATTHEW
A tax collector named Levi. Writer of the 2nd Gospel.
Ministered in Ethiopia – martyred.
PETER
Son of Jonas, a native of Bethsaida, who was formerly called Simon.
A fisherman by trade. Exclaimed the confession of Matt. 16:16.
Became the first leader in the early church after denying he knew
Jesus. Wrote two epistles and discipled Mark, who wrote that Gospel,
known by church fathers “as Peter’s Gospel”. Tradition states he was
crucified upside down at Rome. (Luke 4:38; 5:3,10; 6:13-14; 8:51;
John 1:42, 44; 21:15; Acts 1-12)
PHILIP
Brought Nathaniel to Jesus. lived in Bethsaida. (Matt. 10:3; John
1:43-48; 12:20-22; 14:8-12) Preached in Phrygia and died a martyr in
Hierapolis.
SIMON
Belonged to the group of political activists known as the Zealots,
albeit the surname, “Zealot”. This fierce party acknowledged no king
except God. Any deed of violence was justifiable for the recovery of
Israel’s national freedom. Also called Simon the Caanaean, not
referring to Caananite but the Greek form of the word Kanan,
meaning Zealot. (Matt. 10:4; Luke 6:15) Simon entered glory by
crucifixion.
THOMAS
Called Didymus, meaning a twin. In all three Synoptics, coupled with
Matthew, possibly they were twins. Confessed Jesus as God in the
Resurrection appearance of John 20:24-29. (Matt. 10:3; John 11:16;
14:1-6) Labored in Parthia, Persia, and India. Suffered martyrdom
near Madras, at Mount St. Thomas.
Surnames
Simon
is called
Peter,
and
Cephas,
both words meaning
rock.
(Mk. 3:6; Jn. 1:42)
James & John
are called
Boargenes,
meaning
“Sons of thunder”.
(Mk. 3:17; 9:38; Luke 9:54)
Thomas
is called
Didymus,
which is Greek for a
“twin”
(Jn. 11:16; 20:24; 21:2). In all three Synoptics he is coupled with
Matthew, quite possibly they were twins.
James
is called the Less
(Mk. 15:40) probably referring to him being
little of stature.
Levi
(Luke 5:27) is called Matthew,
which means “gift of God”.
Judas
(of James) is called
Thaddeus
(Matt. 10:3; Mk. 3:18) and
Lebbaeus
(Matt. 10:3). It is not really possible to determine why.
Simon
is called the Cananean
(Matt. 10:4; Mark 3:18), and this is the Greek form of term
Zealot. He may have belonged to
a fierce sect of fanatics seeking national freedom for Israel.
Judas
is called Iscariot, which
means a “man of Kerioth”, a
place ten miles from Hebron in the southern border of Judah. Judas
would have been the only non-Galilean among the Apostles.
"Synoptic
Gospels"
Pastor Bill Mitchell
3/20/10
“The Geography Of Palestine”
VARIOUS NAMES
The Holy Land (Zech. 2:12)
The Lord’s Land (Hos. 9:3)
The Glorious Land (Dan. 11:16,41)
The Land of Promise (Heb. 11:9)
The Land of Israel (1 Sam. 13:19)
Canaan (Gen. 9:18)
Palestine (Oldest name – Joel 3:4)
|
GEOGRAPHICAL DISTINCTIVES OF THE HOLY LAND |
|
SMALLNESS |
FERTILITY |
SECLUSIVENESS |
CENTRALITY |
|
Roughly 140 miles long, 23 miles in the north, and 80 miles
in the south. |
Very rich in trees – the oak, palm, oleander, cedar,
sycamore and carob.
Abundance of corn, wine, oil, “milk & honey”, with
outstanding fruits –
olive, fig, orange, apricot, grape, walnut and the
promegranate.
Land with wonderful springs and wells and abundant rainfall.
|
Bounded on the east by the desert, the hills of the
Transjordan, the deep valleys of the Jordan.
Bordered on the south by the “great & terrible wilderness”.
The Mediterranean guarded the west.
The mountains of Lebanon protected the northern flank.
|
Despite the geographical isolation, the land is central to
the great nations of antiquity.
Egypt, Babylon, Assyria, Persia, Greece and Rome were
central to Palestine. |
|
THE FOUR GREAT PLAINS OF PALESTINE |
|
MARITIME PLAIN |
CENTRAL PLAIN |
JORDAN VALLEY |
EASTERN RANGE |
|
On the west, stretching from Gaza, in the south, to beyond
Tyre in the north, embracing Philistia, Sharon, and part of
Phoenicia, moving from south to north. |
Between the Maritime Plain and the Jordan Valley is the
Central Range. Judea is included in the south, Samaria in
the center and Galilee in the north. South of Judea are Edom
and the Arabian desert; north of Galilee are Syria and the
Lebanons, between Galilee and
Samaria, reaching from the Mediterranean to the Jordan, are
Mt. Carmel, Megiddo, and the Valley of Jezreel.
|
The Jordan Valley is on the east, which extends from from
Caesarea Philippi in the north, to the Dead Sea in the
south. The valley width runs from 2 to 12 miles, gaining
wideness as it descends. In this 104 miles are the Sea of
Galilee, the Jordan River, and the Dead Sea. |
This range extends from the north and south from Mt. Hermon
to Mt. Hor in Edom, and embraces Moab and Edom. |
Seasons and Months in Palestine
Everyday life in Palestine was largely
affected by that which was beyond the control of man, the seasons
and the weather.
The Two Seasons
In the yearly
cycle, the four seasons are not as clearly marked as the lands to
the north of it. But to the Jew every season was a special time and
a reminder of the promises of God, as He said to Noah "seedtime and
harvest, cold and heat, summer and winter" (Genesis 8:22).
Though the
Bible specifically mentions summer, winter, spring and autumn, it
may come as a surprise to know that the Bible never mentions four
seasons, but only two.
The Hebrew
word "stav", translated today as autumn, is mentioned only once in
the Bible in the Song of Solomon: "for lo, the winter is passed, the
rain is over and gone..." (Song 2:11), "stav" really speaks of the
time of the winter rains.
The Hebrew
word "aviv", translated today as spring is mentioned twice in the
Bible, both referring to a stage in the ripening of barley rather
than a season. The month of Aviv (hodesh ha'aviv) is the time when
this ripening of barley takes place, this is the Hebrew month of
Nissan.
There is no
mention of a season called spring anywhere in the Bible, except for
the Song of Solomon.
Therefore, we
must conclude that the Bible only recognizes two seasons, summer and
winter, or as the writers of the Talmud put it, "the days of sun"
and "the days of rain."
The Four Seasons
Under the influence of the Greco-Roman
civilization, the Jews divided the year into four seasons by using
the original Hebrew names of the months in which each season began:
Tishri (October) - Tevet (January) - Nissan (April) - Tammuz (July)
The Climate
The climate of
Palestine is for the most part a land of sunshine and good weather.
Though the land constituted a very small geographical area, there
are considerable differences in temperature. For example Mount
Hermon, with its white snow caps all year-round, towers 9000 feet
above sea level, while the Dead Sea is 1292 feet below sea level.
The land of Israel enjoys sunny blue skies from the beginning of May
to the end of September, with little or no interruption, and this
made it possible for the large number of pilgrims traveling to
Jerusalem for the various Feasts, to spend several days with Christ
in the wilderness.
All along the
Mediterranean coastline the lands have a climate which is almost
tropical. The winters are wet and the summers are hot and dry.
Because of the blessing of this seasonal contrast in Israel snow
will fall on the mountains and tropical fruits will ripen in the
plains.
The Romans
reckoned the hours from midnight, a fact which explains the apparent
discrepancy between John 19:14, where, at the sixth hour (of Roman
calculation), Pilate brings Jesus out to the Jews, while at the
third hour of the Jewish, and hence the ninth of the Roman and of
our calculation (Mark 15:25), He was led forth to be crucified. The
night was divided by the Romans into four, by the Jews into three
watches. The Jews subdivided the hour into 1,080 parts (chlakim),
and again each part into seventy-six moments.
The Rainfall
In Israel the
amount of rainfall really depends on how high above sea level you
are. It rains much more in the mountains then it does in the plains.
The mountains many times capture the stormy clouds and prevent them
from reaching inland. The highest mountains, those north of Galilee,
receive the most rain. For example in the hills of Judea they may
only receive 20-30 inches of annual rainfall whereas Mount Hermon
and the other mountains in the area may receive 60 inches. As you
reach the southern tip near Beersheba it may only rain less than 8
inches.
It is
interesting to note that because of the Rift, the long straight land
trench of the Jordan valley, the city of Jericho receives very
little rainfall, maybe 4 inches annually, while in Jerusalem, only
15 miles to the West there is approximately 20 inches of annual
rainfall. This may explain why Lot chose the area of Sodom and
Gomorrah to dwell, and why 2 1/2 of the 12 tribes of Israel decided
that the land east of the Jordan was a good land and remained there
(Num. 32). During Roman times this land became famous for its
fertility, in fact Mark Antony had given his balsam plantations in
this territory to Cleopatra.
Another
interesting fact is that the rainfall in the land of Israel was
never really consistent. Sometimes there were very wet winters and
other times they were famines and drought. This fluctuation play an
important role in history of God's people teaching them that they
needed to depend on Him rather than any certainties in the climate.
The Dew
In many areas
in the land of Israel, especially along the coastline, there were
extremely heavy dews. They came in from the Mediterranean on the
summer days, and then fall to the ground as it cooled into night.
Some areas along the coast have dew three-quarters of the year,
which would provide for them nearly
one-quarter of
their moisture. This also played a major part in the life of the
people of Israel. Elijah the prophet, for example, when he predicted
the coming drought said, "there will be neither dew nor rain" (I Ki
17:1).
En Gedi
The abundant
springs and year round temperate climate provided the perfect
conditions for agriculture in ancient times. Solomon compared his
lover to “a cluster of henna blossoms from the vineyards of En Gedi”,
an indication of the beauty and fertility of the site (Song 1:4)
"Synoptic
Gospels"
Pastor Bill Mitchell
3/1/10
“Various Sects”
The Priests
The word is found in the Gospels 12 times, while the phrase “high
priest” or “chief priest” occurs 84 times. The priesthood extended
from the time of Moses through tribe of Levi and their function was
strictly religious. After the return of Babylonian captivity, civil
power passed into their hands, so they obtained the status of
princes as well as ministers of religion. The head of this order was
the high priest. They were consistent enemies of Jesus and delivered
Him to pilate to be crucified (John 18:3,18).
The Levites
Descendants of Levi who had charge of the tabernacle of its
services, and were not numbered with Israel (Numb. 3). Mentioned
just twice in the Gospels (Luke 10:32; John 1:19
The Scribes
Held in high esteem by the people, the Scribes were the students,
interpreters and teachers of the Old Testament. Sharp opponents of
the Lord (Matt. 16:21; 21:15; 23:2; Mark 12:28-40).
The Rulers
Various officials indicated by this term such as governor (John
2:8-9), members of the Sanhedrin (John 3:1; 7:26), chief ruler (John
12:42), magistrate (Luke 12:58) and ruler at least 10 times. This
word is also translated prince 7 times, with 6 of those in reference
to the devil.
The Pharisees
The Pharisees arose in the time of the Maccabees and were called
separatists in mockery by their enemies because they believed in
separation from mainstream politics. Very conservative, the
Pharisees considered themselves the guardian of the written and oral
law. They were quite distinct from the Sadducees. Extremely orthodox
in their religious beliefs. (Matt. 12:1-2; 23:1-33; Luke 6:6-7;
11:37-54)
The Sadducees
The rival of the Pharisees, aristocratic and political party of the
Jews. The name is derived from Zadok, the high priest of Solomon’s
time (1 Kings 2:35). The modernists of the time, denying the
existence of spirits, resurrection and immortality of the soul. Came
into being at the time of the Maccabees and disappeared after the
fall of Jerusalem in 70 CE (Matt. 16:1-12; 22:23-33).
The Herodians
Regarded Jesus as revolutionary and despised any change in the
political climate. A political party that took their name from the
family of Herod and authority from the Roman government (Mark 3:6;
8:15; 12:13-17).
The Galileans
Followers of Judas of Galilee who rebelled against all foreign
domination. From northern Palestine, they were very adamant about
their rights and avowed political rights (Matt. 26:69; Mark 14:70;
Luke 23:6).
The Samaritans
In 722 B.C., Sargon II took captive to Assyria, the Israelites of
the Northern Kingdom. The poor and weak people were left behind.
People from various countries later mixed with these remnant
Israelites, bringing idolatrous forms of worship. This is how the
Samaritans became a mixed race.
The Samaritans offered help to rebuild the temple in 535 B.C. (Ezra
4:1-3), and were rejected. This resulted in the enmity between the
Samaritans and the Jews. Evidence of the feud in Christ’s time can
be viewed in (Matt. 10:5; John 4:9).
The Diaspora
A
term used to describe dispersed or scattered Jews as Moses
prophesied would occur if they abandoned the law (Lev. 26:33-37;
Deut. 4:27-28; 28:64-68). The term is found three times in the NT
(John 7:35; James 1:1; I Peter 1:1). The dispersal first occurred
when the Israelites went into Assyrian captivity in 722 B.C., and
again in the Babylonian exile of 586 B.C. These people did not
return to Palestine but settled in the various cities of the Greek and Roman
empires.
Exile to foreign countries was a method of punishment to criminals,
particularly by Rome, thus adding to the number of dispersed Jews.
The Sanhedrin
A
word occurring 22 times in the NT, 8 which are in the Gospels, and
is always translated council. The origin of this board may be
linked to (2 Chron. 19:8) or to the time of Moses (Numb. 11:16-17).
In the time of the appearing of our Lord, the Sanhedrin consisted
of:
1)
The Chief Priests or
the heads of 24 priestly orders.
2)
The Scribes or
lawyers.
3)
The Elders, who
represented the laity.
The Council consisted of 70-72 members, with the High priest as
President. The positions were held for life. It was this Council
before which Jesus stood in the palace of the High Priest. This act
was highly illegal (Matt. 26:57-68). The Sanhedrin had the power to
pass the sentence of death but not the power to execute it (John
18:31; 19:7). Peter, John and Stephen also stood before this Council
(Acts 4:1-7: 6:12-7:1)
"Synoptic
Gospels"
Pastor Bill Mitchell
2 /15/10
“Earliest Surviving Manuscripts”
Important Early Papyri
1a/1b RYLANDS PAPYRI (P52) -
early 2nd cen, fragments of John's Gospel verses 18:31-33,37-38.
Found in Egypt c 1920. Now in John Rylands Library, Manchester,
England.
2a/2b BODMER PAPYRI (P66) -
2nd/3rd cen, part of John's
Gospel. From Egypt. In Bodmer Library, Geneva, Switzerland.
3a/3b/3c CHESTER BEATTY PAPYRI (P45, P46, P47) –
3rd cen, much of New Testament. Found in Egypt. Mostly in Chester
Beatty
Library, Dublin, Ireland; parts in University of Michigan Library,
Ann Arbor.
Important Early Codices
4a/4b CODEX VATICANUS (B) -
4th cen, almost entire Holy Bible in Greek with New Testament
missing beyond Hebrews 9:14. Written in Alexandria, Egypt. In the
Vatican Library since 1481.
5a/5b/5c/5d CODEX SINAITICUS (aleph) -
4th/5th cen, entire New Testament and parts of Old, all in Greek.
Written in Alexandria. Found 1844-59 by German scholar Tischendorf
at St Catherine's Monastery near Mount Sinai, Egypt. Went to Russia,
bought from the Soviet Union by Britain in 1933. Now in British
Library, London.
6a/6b/6c CODEX ALEXANDRICUS (A) -
5th cen, entire Greek Bible with some leaves missing. Written in
Alexandria. Later presented by Patriarch of Constantinople to
Charles 1 of England in 1627. Now in British Library, London.
"Synoptic
Gospels"
Pastor Bill Mitchell
2 /1/10
“Definitions” - Pt. 2
"Law and Prophets" -
The "Law", or Jewish Torah, or five Books of Moses, or Pentateuch -
the Old Testament Books of Genesis, Exodus, Leviticus, Numbers, and
Deuteronomy. The "Prophets" are the Books of Joshua, Judges, Samuel,
Kings, Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets from
Hosea to Malachi.
Papyri (plural) -
A document written on papyrus.
Septuagint (LXX) -
From Latin for "seventy". A Greek translation of the Jewish Bible
and Apocrypha made for the growing number of Greek-speaking Jews
scattered throughout the Eastern Mediterranean and Middle East area.
The work started in c 250BC in Alexandria, Egypt with the
translation of "The Law", traditionally made by 72 (or 70 = LXX)
Jewish scholars.
Syriac -
Aramaic language spoken in ancient Syria.
Vulgate -
From Latin "vulgata", "to make public" = in common use. Latin
translation of the Christian Bible made in the 4th century by
Jerome, much of it in Bethlehem. The Vulgate was in wide use until
the Reformation, an is still the official text of the Catholic
church.
"Synoptic
Gospels"
Pastor Bill Mitchell
1/25/10
“Definitions”
Apocrypha -
From the Greek "things hidden away". The term is also applied to
gospels, acts, letters and apocalypse of the early Christian era
that were not included in the New Testament canon. Old
Testament books of doubtful authority included in the later
Greek Septuagint and the Latin Vulgate versions, but not in the
original Jewish Bible. Written mostly in the four centuries
before the birth of Christ, they include:
Tobit
Judith
Parts of Esther
First and Second Book of Macabees
Book of Wisdom
Ecclesiasticus (as distinct from the "canonical" Ecclesiastes)
Baruch
Parts of Daniel
Aramaic -
Ancient Semitic language related to Hebrew. It became the common
language across the Middle East from the 6th century BC. By the time
of Jesus, it had partly replaced Hebrew as the language of Palestine
especially in Galilee.
Canon -
From the Greek "a rule". Books of the Old and New Testaments
accepted as authentic by the Christian Church. The "Canon" of the
Protestant church does not include the Old Testament Apocrypha of
the Catholic and Orthodox churches. However their historical value
is accepted.
Codex -
Any ancient manuscript cut and assembled to open up as a
conventional book; plural "codices".
Jewish Bible -
The Books of the "Law and Prophets" and the "Writings" of Judaism
that also became the Christian Old Testament. Most were originally
written in Hebrew with some parts in Aramaic.
"Synoptic
Gospels"
Pastor Bill Mitchell
1/11/10
“Gospel Harmonies”
In the "Story
of Jesus", the many different Travels and Acts of Jesus have been
collected together and arranged to follow what are called "Gospel
Harmonies". These attempt to place the events of Jesus' life in
chronological order.
Because the
Gospels were written, not as historical biographies but as
collections of teaching material aimed at different audiences -
Jews, Romans, Greeks, the whole world - there will never be complete
agreement between the Harmonies.
In arranging
the Gospels in this way, where there are differences between
Harmonies, the following general assumptions have been used:
A) Mark's Gospel is in date order;
B) Luke's Gospel is usually in date order, but there are
conflicts. These may be because he had to reconcile
various eye-witness and written accounts;
C) Matthew grouped some of his material to meet his
teaching aims. His order is therefore not always
chronological;
D) The relationship of John's material to the three
Synoptic Gospels has been developed by scholarly
research over the last two centuries. Although there
are still disagreements, these relationships are
assumed to be generally reliable.
Whatever conflicts arise, this arrangement should make it possible
to:
1. More easily follow the events in Jesus' life,
2. Find in one place, all his miracles, parables,
confrontations, Resurrection accounts, etc.
3. Compare the different Gospel versions of the same event
or teaching.
"Synoptic
Gospels"
Pastor Bill Mitchell
12/31/09
“The Four Gospels”
Four Gospels about the birth, life, death and resurrection of Jesus
Christ have been accepted as authentic by the Church from at least
the 2nd century: The first three "Synoptic Gospels" (synoptic from
the Greek, "taking the same view") -Matthew, Mark and Luke; the
fourth quite different Gospel of John. The Synoptics suggest Jesus'
ministry lasted one year; John's that it covered a three year
period.
There are differences between the three Synoptic Gospels and even
more between them and the Gospel of John. But there is little
disagreement between their accounts of the arrest, trial, death and
resurrection of Jesus, and his commission to preach the Gospel to
the world.
Accounting for these differences is not easy. But after the death of
Jesus, stories about his life and death and resurrection, his
sayings and teachings and parables, his travels and miracles, and
his disputes with the religious authorities, would have circulated,
but not in writing. Instead, in the oral tradition of the time, they
would have been passed on through the spoken word, and with little
loss of accuracy. After a period, much of this material was
committed to writing, and then, from perhaps c AD50-60 and even
earlier, made available to the Gospel writers in different parts of
the Christian world.
The traditional view is that Matthew wrote his Gospel first,
probably in the Aramaic language. The modern view is that Mark's
Gospel came first, and that both Matthew and Luke based theirs on
Mark and other collections of material about Jesus. John's Gospel
appears to have been composed either independently, or at least in
an independent way.
Equally, there are many problems trying to establish where and when
the Gospels were written, and, in the case of Matthew and John
according to modern scholars, who actually wrote them. None of these
issues are important compared with the message of Jesus Christ.
However, they are interesting questions and conflicts in harmonizing
the Gospels
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