Series: New Testament Overview
Category: Core Seminars, Bible Interpretation, Death of Christ, Life of Christ, Miracles of Christ, Person of Christ, Resurrection of Christ, The Birth of Christ, The Deity of Christ, Work of Christ, God the Son
Detail:
Introduction
Great figures make for great stories. And they require great stories. Political or religious, real or mythical—great figures have great stories. So we assign biographers to follow our Presidents for the years they are in office. Hollywood is fueled by heroes and the stories that surround them, stories that embody our aspirations and sharpen our dreams. There is the perfect hero who represents all we hope to be, there is the hero with a fatal flaw, and then of course, the hero of today: a person just like ourselves, facing circumstances like our own, yearning for the same future we imagine for ourselves.
When you read the Gospels, do you expect the same kind of hero? The kind you’d find in a book you’d get off Amazon, or in the next movie you watch?
Well in some ways that is what we find. Jesus is a typical hero in so many ways. A great person, overcoming great odds, facing difficulty, dying tragically, rising from the grave. But if we only view him that way, as hero, if we dive into these merely for the stories, and the teaching, and the examples to follow, we will miss the point of them entirely—and do ourselves great harm in the process. That’s why we’re pausing before we get into the gospels to talk for a week about what the gospels are, so that we won’t miss their primary message. This morning, our goal is threefold: to discuss what the gospels are—because they are not your typical heroic biography. To run through the chronology of Jesus’ life, so that in the next few weeks we can get beyond the chronological facts of Jesus’ life and focus instead on the significance of those facts. And then, finally, we’ll touch on how we should use the gospels as Christians.
What is a gospel?
So . . . what is a gospel? Unlike modern biographies, the gospels have no intention of being ‘balanced’ accounts of Jesus’ life. They focus primarily on the 3 years of Jesus’ public ministry, and particularly on the events leading up to Jesus’ death and resurrection.
Matthew, Mark, and Luke are all very similar while John is quite different from the other 3 Gospels. The first 3 are commonly referred to as the Synoptic Gospels, which comes from the Greek word synopsis meaning ‘seeing together’. The Synoptics are similar in language, material included, and ordering of events and sayings of Christ that are recorded.
And from looking at how much of each gospel is devoted to the passion narrative (8 of 28 chapters in Matthew, 6 of 16 in Mark, 6 of 23 in Luke, and nearly half the book of John), you can see how significant that one week was in the eyes of these authors. Generally, the first half of each book is designed to show who Jesus is—the divine son of God, the Messiah. And once that point is made, it’s all about his death on the cross and his resurrection.
So in that sense, the gospels are not like modern journalism. And we should not mistakenly read them that way.
But the gospels are not just like ancient biography either . Ancient biographies weren’t very concerned with historicity. There were more interested in the character of the subject being conveyed accurately than reporting events that really happened. They’d fit somewhere between a modern biography and a Shakespeare history play.
But the gospels and Acts make explicit and implicit claims to be deeply concerned about historical accuracy. In fact, the very nature of the gospel is such that it is of vital importance as to whether these things happened. The gospels were some of the last parts of the New Testament to be written; if all that mattered was the teaching about Jesus, and not the historicity of Jesus life, death, and resurrection, then the New Testament would just have been letters. But it was critical that the apostolic witness to the historical Jesus be preserved so that we might know that this really happened. If there was no incarnation, perfect life of Christ, sacrificial death and resurrection, there is no gospel.
If you have further questions about the historicity of the gospels, then FF Bruce: “The New Testament Documents, Are They Reliable” is a good brief read. Craig Blomberg’s “The Historical Reliability of the Gospels” interacts at greater length with some of the objections of liberal scholarship.
So the gospels are not like modern biography, and not like ancient biography. But there is a third category that we must interact with as well: the gospels are not like Gnostic Gospels either. In recent years there has been some press attention given to “new Gospels,” including the gospel of Thomas, of Judas, of Mary Magdalene, and so forth. The striking thing about these books is that none of them are the same kind of literature as the gospels. They are not gospels, but merely collections of sayings. They make no effort to embed the so-called sayings of Jesus within a historical framework—and they were written far too late (sometimes hundreds of years too late) for the authors to have any access to eyewitness accounts of Jesus’ life. They aren’t concerned with historicity, because Gnostic theology cared about spiritual experience far more than this physical world.
So the gospels are a type of literature that claims historical accuracy, that focuses on a theological agenda, that reads like eye-witness account. So as we read the gospels, we are in fact encountering Jesus himself. John’s Gospel says, “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (20:30-31) That’s the point of the gospels.
The Life of Christ according to the 4 Gospels
(see pages 1346-1351 in the MacArthur Study Bible)
So that is a brief introduction to this type of literature. And I’ve made it clear that the focus is not on the story of Jesus’ life, but on who he is and how his life ended. But to enable a sharper focus in the weeks to come on the message and distinctive of each gospel, we’re going to spend the next few minutes walking through that story—so that you can have a single timeline into which to plug everything else we’ll see in the gospels.
Viewed together the chronological progression of the Gospels can be broken down into eleven sections:
Preview of Who Jesus is
Each gospel opens with its conclusion: Jesus is the Messiah, the divine son of Man. That would be the purpose statement of Luke’s writing to Theophilus, John’s dramatic opening statement that establishes Christ as both pre-incarnate God and now God in the flesh, and the lineages of Matthew and Luke.
John the Baptist’s Birth
And then the story begins, with John the Baptist. Luke records the account of John the Baptist’s birth, and we read of the meeting between pregnant Mary and Elizabeth, and pre-birth John the Baptist jumping for joy. And Luke is the only Gospel that records the song of Mary, which parallels the song of Hannah in I Samuel 2.
Early Years of Christ
Luke and Matthew provide accounts of Jesus’ birth and early years, with very little overlap. An angel visits Mary to foretell Christ’s birth, and Joseph receives a similar visit with a similar message. Matthew records the visit of the Magi and the flight of Joseph, Mary and Jesus to Egypt. Luke adds details regarding the Roman census and the events that led Joseph and Mary to Bethlehem; he tells us about the angels visiting the shepherds; and he records Christ’s circumcision and presentation at the temple in Jerusalem.
Ministry of John the Baptist
And then the story shifts back to John. All four Gospels tell us about John the Baptist; the Synoptic Gospels give us details about the start of John the Baptist’s ministry, who he was, the message he preached, and the baptism he offered.
Conclusion of John the Baptist’s ministry and Beginning of Christ’s
What we see next is, in essence, a handoff from John to Jesus. The synoptics record Jesus’ baptism and His temptation in the wilderness; John chooses instead to focus on the identification of Jesus as the Lamb of God by John the Baptist at the beginning of Christ’s public ministry. It is also in John that we learn about Jesus’ first miracle, turning water into wine, and of Jesus’ cleansing the Temple early in His ministry (the synoptics record a cleansing of the temple much later, during the Passion week).
And John records the interaction between Christ and Nicodemus, “a man of the Pharisees” who comes to Jesus late at night, presumably to explore Jesus’ actions at the temple, and especially his seemingly bizarre explanation: “Destroy this temple, and I will raise it again in three days.” Later in John we read of Jesus’ encounter with the Samaritan woman at the well. In both accounts Jesus claims divinity: He is both the way to being “born again” and the “water” that will end all thirst.
Christ’s Ministry in Galilee
With these early chapters behind us, Jesus returns to Galilee where he begins to encounter opposition in Nazareth, leading him to settle in Capernaum. It is at this juncture in His ministry that Christ calls the disciples, heals Peter’s mother-in-law, and cleanses the leper (who can’t keep quiet). During this phase, Christ is re-framing the contemporary understanding of the Sabbath. On the Sabbath, he heals a lame man, allows the disciples to pick grain, and heals a man’s hand. The result? An attempt to kill him, as he equates himself to the God who never ceases his work. The Sabbath was meant to point ahead to the rest we have with God in Christ, but it had become an oppression to the people. This Sabbath controversy is our introduction to the reality of Christ’s kingdom.
In response to this persecution, Jesus withdraws to the Sea of Galilee where he teaches on the true nature of the Kingdom in the Sermon on the Mount. This is no earthly kingdom; it is entered through Faith and Repentance, it is occupied by the poor in spirit, the meek, and the pure in heart. Christ uses the sermon on the mount to answer a simple question: “who can enter the kingdom of heaven?” And the startling answer? No one. What we need is not better actions, but new hearts.
Jesus continues teaching about the kingdom, focusing on repentance. A delegation of teachers from Jerusalem come up to investigate his teaching but ultimately reject him, suggesting his authority is from Satan. And so Jesus shifts his teaching to the form of parables, continuing to explain the mysteries of his kingdom. A few of note:
The parable of the soils, that God’s word will fall on different soils with different results, flies in the face of common knowledge that whether or not you’re in the kingdom or not will be clear. Quite the contrary: apparent responses can be deceptive.
The wheat and the tares show us that the Kingdom will not be immediately victorious over its enemies. Rather, the kingdom will continue to exist amongst its enemies until the Lord returns. The Messiah has not come to set his kingdom on earth, but is calling people to live as lights in a dark world. Similarly, the parable of the mustard seed explains that while the kingdom of heaven today is as ridiculously unimpressive as a mustard seed, it will one day fill the whole earth—growing into a treat that recalls Daniel’s vision in Daniel 4—except this kingdom will stand forever.
The parable of the yeast suggests a kingdom that will grow to affect the whole world rather than being geographically centered in Jerusalem. And lest we have doubts, the parable of the hidden treasure assures us that this kingdom is worth whatever the cost.
The Kingdom has arrived and it is not what anyone was expecting! It is also during this time that Christ healing ministry goes into full force. He heals the paralytic man, the woman who touches His garment, raises Jairus’ daughter from the dead, the blind men and the mute. There had been healings in the Old Testament; this is on a completely different scale. Not one or two, but everyone who came to him, from whole towns. Jesus sending out the twelve shows that the authority of the king is with the members of the kingdom when they go out in his name.
Christ’s Ministry around Galilee
After withdrawing from Galilee, Christ feeds the 5,000 with the loaves and fishes of a boy. After feeding the crowd, Christ crosses a lake and walks on water during a storm. On the other side, he continues to teach based on the miracle He had just performed, presenting Himself as the Bread of Life, and he warns the crowds against the religious and political leaders of the day.
It is here, outside Galilee, that a significant turning point appears in all three synoptic. Peter recognizes Jesus as the Christ. Having taught so much about his kingdom, Jesus immediately begins teaching about his coming death and resurrection, much to the confusion of his disciples. After Peter’s confession, Jesus leads Peter, James and John to a mountain where He is transfigured and shown beyond a shadow of a doubt to be the very son of God. And then, Luke records, “As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem.” (9:51)
Later Judean Ministry
Once again, Jesus’ ministry shifts geography—this time to Judea. John presents the mixed response to Jesus as He teaches at the Feast of Tabernacles, including the attempts by the Pharisees to have Him arrested as He continues to teach that He is the light of the World.
Luke records the commissioning of the 72, much like the sending of the 12 Apostles, to go and spread the message of the Kingdom. Luke also expounds on the greatest command, by providing Jesus’ example of the good Samaritan.
As Jesus approaches the end of His earthly ministry, tensions continue to mount with the religious leaders. After casting out a demon, Jesus is accused of acting in the spirit of Satan. A debate ensues with the Scribes and Pharisees about the nature of His power, with Jesus pointing out that such power constitutes undeniable evidence that the kingdom of God has come (Luke 11:20). The section concludes with Christ proclaiming woes on the Pharisees, and then proceeding to warn about the dangers of hypocrisy, greed, and trust in wealth, and the need to be prepared for Christ’s Second Coming.
Ministry around Perea
Jesus enters the region of Perea, East of the Jordan, as the purpose of Christ’s life and ministry is reaching its climax.
During this final stage before going into Jerusalem a final time, Christ continues to teach what it means to be disciple, how to enter the Kingdom, the cost of following, and again about the danger of trusting wealth in this world.
While teaching about what is to come, Jesus continues to do miracles. He raises Lazarus from the dead, bringing him back to the vicinity of Jerusalem, and foreshadowing His own resurrection.
Passion Week
As we have noticed already, the Gospel writers devote the preponderance of their accounts to Jesus’ final week. Which makes sense when we remember the point of these accounts. It’s almost as though, they fast forward through the movie, and when they arrive at this moment, they pause and look at these final moments with the thoroughness they deserve. The events of Christ’s final week are the foundation of the Kingdom and the source of our salvation.
The week begins with Christ entering Jerusalem like the King that His disciples had been expecting. He arrives to crowds recognizing Him for who He is; what would be next? The overthrow of the ruling Romans? But things would quickly turn to utter terror for Jesus’ followers as Jesus provokes the religious authorities by once again clearing the temple.
At the Olivet discourse Jesus continues to teach that He will return again, but next time in judgment—no longer in mercy.
As He prepares to be handed over to the authorities through the betrayal of Judas, Christ meets with His disciples for the Passover meal. He washes their feet, and He predicts that He will be denied by Peter. Moving to the Garden of Gethsemane, the agony of the Cross is growing heavier, Christ knows that this is the time and the task He came to earth for, and yet the weight of bearing the sins of the world, and separation from the Father, is extremely heavy.
From the Garden, the remaining steps to the Cross are quick. Christ is betrayed, the Roman authorities arrest Him, He is tried by the Jewish leaders, and then endures the worst miscarriage of justice in history before Pilate. There is no waiting, no holding cell, no appeal, He is led away immediately to be crucified.
King Jesus endures beatings, mockery by the crowds and the Roman soldiers, and then makes his way up Golgotha where nails are driven through His hands and feet and he is executed. The sky goes dark, the dead are raised, and the curtain in the temple is torn from top to bottom: this is no ordinary death. And Jesus’ body is placed in a tomb under guard.
And fortunately, the account of the gospels continues. On Sunday morning, some of the women who followed Jesus went to the tomb, only to find that Jesus was no longer there, He had conquered the grave, He had walked through the agony of the Cross to the other side. His claim to be the divine king is vindicated; the mustard seed he had described is beginning to grow.
Post-Resurrection and Ascension
After his resurrection, Jesus appears to many of His followers. Imagine what it must have been like to live in Jerusalem at this time! That guy who claimed to be God, actually got up from the grave; He is alive. Everything He said about Himself, everything the prophets said about a suffering servant and a risen lamb have come true.
Well, as we have not seen Christ with our eyes, it is in this post-resurrection time that we now live, and we’ll see more of how we are to live in this time as we look at Acts and the Epistles.
And that’s the chronology of Jesus’ life in eleven parts out of which the four gospels are assembled.
Four Portraits, One Jesus
It’s interesting, though—what God inspired was not that chronology I just walked through, but four different gospels: four different lenses onto who Jesus was and what he did. In the coming weeks, we’ll get into each one individually, but let me lay out all four side-by-side so that you can see the differences, and then we’ll finish with how to use these gospels in your life as a Christian.
1. Matthew: Jesus the Promised King.
Theme: Jesus, as the suffering Messiah, is the fulfillment of the Old Testament.
Matthew focuses on fulfillment, showing through extensive quotation of Scripture how Jesus fulfilled all the promises and types in the Old Testament. Of particular significance is Jesus’ fulfillment of the Messaianic promises – and so Matthew has a special focus on Jesus as the Son of David. The Messiah has been crucified by his people and for his people, and raised again to have authority over all peoples.
2. Mark: Jesus the Servant King
Mark is the merest of the gospels, with 16 chapters focusing on two basic questions:
Ch 1-8: “Who is Jesus?” Answer: Jesus is the Christ!
Ch 9-16: What kind of Christ Answer: The Son of man who came to give his life
So Mark draws together the ideas from 2 different Messianic Prophecies: the divine Son of Man in Daniel 7, and the suffering servant from Isaiah 53.
3. Luke: Jesus, the Savior King
Though Luke shares much material with Mark, and puts forth the same gospel, he does so with a slightly different emphasis. He is concerned with the portrayal of Jesus not only as the king of Israel, but as the Savior of the whole world. Thus there is a focus on the fact that Jesus came even for those who are regarded as outcasts in this world.
4. John: Jesus, the Divine King
And last we reach John. Nowhere else is the Deity of Jesus more clearly explicit than in John’s gospel. Yet it is in this gospel with such an exalted picture of Jesus that we also get the incredibly intimate picture of Jesus as the Christ who converses with his mother, Nicodemus, the woman at the well, the paralytic at the pool, the man born blind, Mary and Martha after the death of their brother, The disciples in the upper room, and His Father in his High priestly prayer.
Why? Because it is written by the disciple whom Jesus loved, so that we might have life in his name, becoming the disciples whom Jesus loves.
Why Four Gospels?
So those are the four gospels. But why four? And why do they exist at all? Think about that question for a moment; it is immensely important as we approach these books. Several decades after Jesus’ death, as trouble and confusion were threatening the church, the Holy Spirit didn’t respond with catechism or theological treatise, but by inspiring biographies of Jesus’ life on earth. And not one, but four. Why? I think that the answer to that question will help you understand how to use the gospels as a Christian.
Why do the gospels exists? Let me offer three potential answers:
1) First, because what Jesus did is so crucial to our faith. Those who contend that Christianity is basically the same as other great religions because of the similarity of moral code miss this point entirely. The gospels were written because what Jesus did—in his death and resurrection—was far more significant than what he taught. And, in fact, most of what he taught was either to convince us of the need for his sacrifice on our behalf, to explain the true nature of his kingdom as being inaugurated in his suffering and death, or to help us understand how to live as his redeemed people. It all centers on his sacrifice for us.
2) Second. The Holy Spirit inspired gospels because historicity is critical to the Christian faith. We believe fundamentally in an event-based faith, not an idea-based faith. As Paul says, if Jesus did not rise from the dead, these ideas are foolish—or worse. So use the gospels (and Acts) to bolster your confidence in the fact that these events really did happen. Read critically, like an historian. Admire how real these accounts feel as you read them. When storms come in your faith, my guess is that it will be the gospels that you flee to—because it is the gospels that help us believe that these events were real, and so our faith is real.
3) Third, our faith is in a person and not in a concept. So read the gospels to get to know Jesus. As John Piper put it, “I really believe that the ultimate reason God gave us four portraits of Jesus in the four Gospels is so that we would more fully and accurately see and savor the glories of the Savior that we meet personally in the gospel, and that we would enjoy fellowship with him in this life, as we know him personally from what he did and said in his days on earth.” (2010 T4G address) As wonderful as the epistles are for teaching us about what God has done and why, our faith is ultimately in Jesus—and it is by watching what he does, listening to what he says (and chooses not to say)—that we can learn to know him and to love him. Take time to meditate on the gospels—to understand their structure and their message—and ultimately, to be introduced, and re-introduced, to Jesus. Learn to use the four gospels as four different camera angles on that singularly pivotal life. Enjoy seeing the difference of emphasis, the different subplots, that each gospel writer draws out of Jesus’ life. Remember—the point isn’t to interpolate between these four authors to discover the “real” Jesus—but to use each of these perfect, inspired portraits of our Lord to understand him, and to worship him.
Conclusion
If you believe that these four gospels are faithful and inspired words of God to introduce us to his Son, what a treasure trove awaits you! Not only in these next few weeks, but across the rest of your life! So let me invite you into that store room where we can admire new treasures as well as old, and become reacquainted with our Lord and Savior, Jesus Christ.
