sometimes i wish that i was the most important person in the world to somebody. I was thinking and if the world was gonna blow and everyone i knew could take one person into the shelter with them, i would never be their first choice. i'd make a fair few top threes fo sure. but i would never be number one. sometimes i wish that i could be that friend people call when they need a chat. all i want to do is help people. but nobody would ever think of me that way. sometimes i wish people wondered about how i was feeling deep down inside. sometimes i wish that people would value my thoughts. sometimes i wish i was a human and not just the running joke. sometimes i wish people considered my feelings before they acted. sometimes i wish people would see the truth when i say that i don't care. sometimes i wish people didn't tell me to do stupid stuff cos they are too afraid to do it themselves. sometimes i wish it wasn't my fault. sometimes i wish i was stupid. sometimes i wish i didn't hide the signs. sometimes i wish someone would ask me how my day had been. sometimes i wish i could be religious so i could reassure myself it would all be ok. sometimes i wish i had a true friend. sometimes i wish people who write wingy blogs and shove them on the internet would be a little bit selfless and deal with their problems by themselves. hehe.
love and peace!!!!! eliza
Wednesday, August 16, 2006
Sunday, August 13, 2006
i don't need you usb!!
Matthew!!according to wiki (10/8)
The one aim pervading the book is to show that Jesus of Nazareth was the promised Messiah — he "of whom Moses in the law and the prophets did write" — and that in him the ancient prophecies had their fulfillment. This book is full of allusions to passages of the Old Testament which the book interprets as predicting and foreshadowing Jesus' life and mission. This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto "I am not come to destroy, but to fulfil" (5:17).
This Gospel sets forth a view of Jesus as Christ and portrays him as an heir to King David's throne.
The cast of thought and the forms of expression employed by the writer show that this Gospel was written by Jewish Christians of Judea
Authorship
Although the document is internally anonymous, the authorship of this Gospel is traditionally ascribed to St. Matthew, a tax collector who became an Apostle of Jesus. The early church fathers were unanimous in this view. Results of modern critical scholarship, however, have departed from that tradition, with the vast majority of experts agreeing Matthew the Apostle could not have written the Gospel which today bears his name.
The relationship of Matthew to the Gospels of Mark and Luke is an open question known as the synoptic problem. The three together are referred to as the Synoptic Gospels and have a great deal of overlap in sentence structure and word choice. Out of a total of 1071 verses, Matthew has 387 in common with Mark and the Gospel of Luke, 130 with Mark alone, 184 with Luke alone; only 370 being unique to itself. It is generally agreed among scholars that the author of Matthew wrote his Gospel in Greek, independently of Luke, using the Gospel of Mark and an unknown second document as literary sources (this scenario is called the two-source hypothesis).
Like the authors of the other Gospels, the author of Matthew wrote according to his own plans and aims and from his own point of view. Many speculate the author borrowed from other sources. The most popular of these views in modern scholarship is the two-source hypothesis, which speculates that Matthew borrowed from both Mark and a hypothetical sayings collection, called Q (for the German Quelle, meaning "source"). A similar but less common view that accepts Markan priority but rejects Q is the Farrer hypothesis, which theorizes that Matthew used Mark for a general outline while adding information for the audience he wished to reach. Still others believe the testimony of the church fathers and postulate that Matthew was written first before Mark or Luke. Under this scenario Mark and Luke both borrowed from Matthew or Luke borrowed from Mark who borrowed from Matthew (see: Augustinian hypothesis and Griesbach hypothesis).
In The Four Gospels: A Study of Origins (1924), Burnett Hillman Streeter argued that a third source, referred to as M and also hypothetical, lies behind the material in Matthew that has no parallel in Mark or Luke.[1] Through the remainder of the 20th century, there were various challenges and refinements of Streeter's hypothesis. For example, in his 1953 book The Gospel Before Mark, Pierson Parker posited an early version of Matthew (proto-Matthew) as the primary source of both Matthew and Mark, and the Q source used by Matthew.[2]
Critical biblical scholars, like Herman N. Ridderbos in his book Matthew, do not consider the apostle Matthew to be the author of this Gospel. He cites a number of reasons such as the text being in Greek, not Aramaic, the Gospel's heavy reliance on Mark, and the lack of characteristics usually attributed to an eyewitness account. [3] Francis Write Beare agrees, and goes on to say in his book The Gospel according to Matthew "there are clear indications that it is a product of the second or third Christian generation. The traditional name of Matthew is retained in modern discussion only for convenience."[4]
[edit]
Date of gospel
There is little in the gospel itself to indicate with clarity the date of its composition. Some conservative scholars argue that it was written before the destruction of Jerusalem, probably between the years 60 and 65, in part because the Second Temple's destruction is believed to be prophesized by Jesus while there is no reference to this event actually being fulfilled. (Matt 24)[citation needed]. Liberal scholars usually date the gospel between the years 80 and 100, in part because they believe the reference to the temple's impending destruction shows it actually was written after the fact. Most scholars agree that the writings of Ignatius reference, but do not quote, the Gospel of Matthew, suggesting the gospel was completed at the very latest by the turn of the 2nd century.
A minority of conservative Christian scholars argue for an even earlier date, as seen in the 1911 Catholic Encyclopedia: "Catholic critics, in general, favor the years 40-45..."[5] In recent times, John Wenham, one of the biggest supporters of the Augustinian hypothesis, is considered to be among the more notable defenders of an early date for the Gospel of Matthew. He cites almost unanimous agreement by the Church Fathers in placing Matthew before Mark, in addition to internal evidence within the gospels. Furthermore, Carsten Peter Thiede in Eyewitness to Jesus argues for redating the Magdalen papyrus and the Gospel of Matthew to before the year 70. Another reason for an early view is the Jewish emphasis of Matthew which could point toward a time period before Gentile belief in Jesus became prominent. This would place it in the pre-destruction time period, possibly the 50's. [6] Scholars who defend a later date for the gospel cite multiple reasons for their view, such as the time required for the theological views to develop between Mark and Matthew (assuming Markan priority), references to historic figures and events circa 70, and a later social context.
Most contemporary scholars, based on analysis of the Greek in the Gospel of Matthew and use of sources such as the Greek Gospel of Mark, conclude that the New Testament Book of Matthew was written originally in Greek and is not a translation from Hebrew or Aramaic
Theology of canonical Matthew
According to R.T. France: "Matthew's gospel, more clearly than the others, presents the view of Jesus as himself the true Israel, and of those who have responded to his mission as the true remnant of the people of God . . to be the true people of God is thus no longer a matter of nationality but of relationship to Jesus." [9]
Of note is the phrase "Kingdom of Heaven" (βασιλεια ουρανος) used so often in the gospel of Matthew, as opposed to the phrase "Kingdom of God" used in other synoptic gospels such as Luke. The phrase "Kingdom of Heaven" is used 32 times in 31 verses in the Gospel of Matthew. It is speculated that this indicates that this particular Gospel was written to a primarily Jewish audience, as many Jewish people of the time felt the name of God was too holy to be written. Matthew's abundance of Old Testament references also supports this theory.
The theme "Kingdom of Heaven" as discussed in Matthew seems to be at odds with what was a circulating Jewish expectation -- that the Messiah would overthrow Roman rulership and establish a new reign as the new King of the Jews. Christian scholars, including N. T. Wright, The Challenge of Jesus, have long discussed the ways in which certain 1st century Jews (including Zealots) misunderstood the sayings of Jesus -- that while Jesus had been discussing a spiritual kingdom, certain Jews expected a physical kingdom.
The relationship between Jesus Christ and the "Kingdom" is also mentioned in the other gospels. Jesus had said, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but My kingdom is not of this realm." (John 18:36 NASB
Sermon on the mount
There are no actual mountains in this part of Galilee, but there are several large hills in the region to the west of the Sea of Galilee, and so a number of scholars do not feel the mountain is the most accurate understanding of the phrase. Gundry feels it could mean mountainous region, while France feels it should be read as went up into the hills. Less clinical academic analysis amongst some modern Christians has suggested the location as a mountain on the south end of the Sea of Galilee, near Capernaum.
One possible location of the sermon is on a hill that rises near Capernaum. Known in ancient times at Mt. Eremos and Karn Hattin, this hill is now the site of a twentieth century Catholic chapel.
The reference to going up a mountain prior to preaching is considered by many to be deliberate reference to Moses on Mount Sinai, and though Hill disagrees, arguing that the links would have been made far clearer, Lapide feels that the clumsy phrasing implies that this verse is an exact transliteration from the Hebrew passage describing Moses. Augustine of Hippo in his commentary on the Sermon on the Mount supported the Moses parallel, arguing that this symbolism showed Jesus is supplementing the precepts of Moses, although in his later writings, such as the Reply to Faustus, he backs away from this view.
The Sermon on the Mount was, according to the Gospel of Matthew, a particular sermon given by Jesus of Nazareth (estimated around AD 30) on a mountainside to his disciples and a large crowd (Matt 5:1; 7:28). The recounting of the Sermon on the Mount comes from Matthew 5-7.
The best-known portions of the Sermon comprise the Beatitudes, found at the beginning of the section. The Sermon also contains the Lord's Prayer and the injunctions to "resist not evil" and "turn the other cheek", as well as Jesus' version of the Golden Rule. Other lines often quoted are the references to "salt of the Earth," "light of the world," and "judge not, lest ye be judged."
Many Christians believe that the Sermon on the Mount is a form of commentary on the Ten Commandments. To many, the Sermon on the Mount contains the central tenets of Christian discipleship, and is considered as such by many religious and moral thinkers, such as Tolstoy and Gandhi.
links
http://www.earlychristianwritings.com/loisy2/chapter5.html
-detailed verse by verse
http://www.earlychristianwritings.com/goodspeed/ch11.html
The Gospel of Matthew is biography with a purpose. Jesus, though legally descended from Abraham through David, is really the child of the holy Spirit—a very Jewish way of saying that he is both sinless and the Son of God. It was the Jewish practice to cast their beliefs in story form, instead of in propositions, like the Greeks. Think of the first clause of the Apostles' Creed, "I believe in God the Father Almighty, Maker of Heaven and Earth," side by side with the first words of Genesis.
In the genealogy, 1:1-17, the generations arc grouped into three fourteens, so that Jesus would begin the seventh seven—a symbol of his supreme
[1] Testimonies (Cambridge, 1916).
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significance, reminding us of the use of sevens in the Revelation: 1:4; 2:1; 3:1; 4:5; 5:1; 8:2, 6; 10:3, 4, etc. The four women named in the genealogy—Tamar, Rahab, Ruth, and Uriah's wife—are mentioned perhaps as a kind of apologetic for the Nativity in advance of the narrative, as much as to say, "If anyone stumbles at what he may think an irregularity in the immediate ancestry of Jesus, look at the ancestry of David and the kings of Judah."
The homage of the astrologers meant to the ancient mind, as Ignatius said forty years later, that with the coming of Christ magic was overthrown.[1] Astrology it must be remembered commanded the attention of some of the ablest men of the first century, like Tiberius, who, before he became emperor, seems to have spent years at Rhodes in the study of it.[2]
Jesus is divinely addressed as Messiah at his baptism and is victorious in the temptation conflict. He proceeds to declare his message in a series of six great sermons, most of them dealing with some aspect of the Kingdom of God or, as Matthew prefers to call it, the Kingdom of Heaven. The first of these is the Sermon on the Mount.
The approach to the sermon is carefully built up by the evangelist. Jesus has already achieved a wide reputation as a healer, exorcist, and preacher. Great crowds followed him about. When he saw the crowds, he went up on the mountain, as Moses had done. We must not soften Matthew's "mountain" to "hillside," for he uses the stronger word advisedly to remind us of another who went up on a mountain, Exod. 19:20, and came down with the Tables of the Law. What can the new lawgiver offer to equal that? Matthew's answer is the Sermon on the Mount. "There he seated himself," he goes on—the sign that Jesus was about to teach, for the oriental teacher taught seated, Luke
Then the evangelist returns to his series of sermons for his plan is to interweave sermon with incident. In fact, Matthew is doing two things in his book; by the six sermons he is exhibiting Jesus as a supreme teacher; and he is at the same time showing how he offered himself and the Kingdom to the Jewish people and was refused by them, to their own destruction.
He sets out for Jerusalem, well aware of his danger in going there, enters the city in messianic fashion, as Matthew is careful to point out, and proceeds to clear the Temple of money-makers. Challenged by the authorities, he responds with the Marcan parable of the Wicked Tenants, the point of which Matthew underscores by inserting the words. "That, I tell you, is why the Kingdom of God will be taken away from you, and given to a people that will produce its proper fruit. Whoever falls on that stone will be shattered, but whoever it falls upon will be pulverized!" To Matthew's readers the meaning was only too plain. The cornerstone, which had been rejected by the Jewish people, had fallen upon them, and they had been pulverized. Matthew did not overestimate the blow that had befallen them. Nineteen centuries have passed, and their national existence and cultus have never been revived.
This sentence marks the turning-point in the action of the Gospel of Matthew. Jesus had confined his efforts to the Jews; "I am sent only to the lost sheep of Israel's house," he had said to the Canaanite woman, 15:24. He had sent the Twelve not to the heathen or to the Samaritans but to the lost sheep of Israel's house, 10:5,6. Now he turns from them. In a fifth discourse he denounces the people's religious leaders for their hypocrisy and pretense, chapter 23. Their superior religious privilege—prophets, wise men, and scribes—they had steadily refused, 23:34, and in consequence
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there was coming upon that age all the blood guilt of history. "All the righteous blood shed on the earth from the blood of Abel the upright to the blood of Zechariah, Barachiah's son, whom you murdered between the sanctuary and the altar! I tell you, all this will come upon this age."
Of course, the reason Matthew wrote this terrific sentence was that he had heard of its fulfillment. He could hardly refer more unmistakably to the terrible scenes attending the fall of Jerusalem in A.D. 70, which Josephus so graphically describes (Wars v. 12-vi. 9). It is idle in the presence of such a picture to say that Matthew does not show any knowledge of the fall of Jerusalem, and on the other hand it cannot have been very long after that event that he wrote so feelingly about it:
0 Jerusalem! Jerusalem! murdering the prophets, and stoning those who are sent to her, how often I have longed to gather your children around me, as a hen gathers her brood under her wings, but you refused! Now I leave you to yourselves. For I tell you, you will never see me again until you say, "Blessed be he who comes in the Lord's name!"
Exploring the Gospels This is a printer friendly version of the "Exploring the Gospels" article from LifeofChrist.com. Gospel Matthew, Mark, Luke, and John are collectively known as the gospels. The word "gospel" comes from an Old English word that meant "good tale" or "good news." Today the word "gospel" is used to describe the 4 New Testament books that present the life of Christ. In a general sense, gospel is also used to describe the life and teachings of Jesus Christ. Indeed, the story of Jesus is good news! Gospel of Matthew Matthew presents Jesus as the promised Messiah, the King of the Jews. Matthew contains five great collections of Jesus' teachings. Keys
· Key Verse: Matthew 27:37
· Key Words: Kingdom, Fulfill
· Key Dates: Written between 37-68 A.D.
· Time Period: From 5-4 B.C to 30 A.D. (early) or 33 A.D. (late). Author Matthew was a Jew, hired by Rome to collect taxes in Capernaum. He was also known as Levi. Jesus called him to be an apostle. Matthew was probably wealthy. He hosted a great feast for Jesus. See Luke 5:27-32 and Matthew 9:9-13. Audience Matthew was written to Jews who were familiar with Old Testament prophecy. Jewish customs were not explained in this gospel. Matthew often mentioned the Law of Moses. King of the Jews Matthew was written to convince Jews that Jesus was the promised Messiah. The book opens with a genealogy to prove that Jesus was an heir to King David. Matthew's birth narrative contains five prophecies that were fulfilled. Arranged for Memorization When Matthew was written, people often memorized scripture. Matthew arranged his material so that it was easy to remember. Groups of threes and of sevens are often used in Matthew. For example, there were 3 gifts, 3 temptations, 7 parables, and 7 woes. See chapters 2, 4, 13, and 23. Handbook of Teachings Matthew is a handbook on the teachings of Jesus. It contains five collections of teachings concerning the Kingdom of Heaven. The Kingdom's law, mission, mysteries, greatness, and future can be respectively found in chapters 5-7, 10, 13, 18, and 24-25. Did You Know? Jesus predicted the destruction of Jerusalem nearly 40 years before the Romans attacked the city. He advised followers to leave Jerusalem when they saw signs that it would be destroyed. See Matthew 24:15-22 and Luke 21:20-24. The Romans destroyed Jerusalem in AD 70, following a 3-year campaign. While Jerusalem was under siege, a Roman general named Cestius Gallus unexpectedly "recalled his soldiers"1 in 68 A.D., enabling those familiar with Christ's prophecy to flee Jerusalem.2
Gospel of Mark Mark is a fast-paced gospel that portrays Jesus as the powerful, suffering servant of God. Mark shows that Jesus taught with authority, as affirmed by the miracles He performed. Jesus' life of service was completed when He sacrificed Himself on the cross. Keys
· Key Verse: Mark 10:45
· Key Words: Immediately, Authority
· Key Dates: Written between 40-65 A.D.
· Time Period: From 28-30 A.D. (early) or 30-33 A.D. (late). Author Mark traveled with his cousin Barnabus and with Paul. Peter and Paul favorably mentioned him. He was known as Mark (Latin) and John (Hebrew). Audience The book of Mark was probably written for Romans. Mark often explained Jewish words, customs, and places. He used Roman time rather than Hebrew time. And he translated some words into Latin. Fast-Paced Gospel Mark is a compact, action-oriented gospel. Mark omits the birth and genealogy of Jesus, and moves straight into His baptism and ministry. The teaching passages in Mark seem condensed when compared to other gospels The Visual Gospel Mark has a modern, factual reporting style. He writes in the present tense, and often uses the word "immediately." Mark is a visual gospel, full of colorful descriptions. For example, when Jesus fed the 5000, the people sat on "green grass" (Mark 6:39). Gospel of Emotion Along with visual details, Mark recorded emotions and gestures. For example, Jesus was "moved with compassion" and "touched" a leper (Mark 1:41). The rich young ruler "ran" and "knelt" before Jesus who "loved" him (Mark 10:17-22). Did You Know? Early Christian scholars believed that Peter influenced Mark's account. In scripture, Peter referred to Mark as "my son" (1st Peter 5:13). According to Papias, "Mark, who became Peter's interpreter, wrote accurately, though not in order, all that he remembered of the things said or done by the Lord."3 And Irenaeus wrote, "Mark, the disciple and interpreter of Peter, himself also handed down to us in writing the things preached by Peter."4
Gospel of Luke Luke presents Jesus to the Gentiles as the savior of all mankind. Luke contains numerous references to the activity of the Holy Spirit. Women are given special attention in Luke. Keys
· Key Verse: Luke 19:10
· Key Words: Son of Man
· Key Dates: Written between 59-61 A.D.
· Time Period: From 6-5 B.C to 30 A.D. (early) or 33 A.D. (late). Author Luke was a Greek doctor. He was the friend of the Apostle Paul, who referred to Luke as the "beloved physician" (Colossians 4:14). As befits a doctor, medical details are often introduced in this gospel (Luke 4:38, 5:12, 6:6, 9:39-42, 18:25, 22:44). Audience Luke wrote the third gospel and the book of Acts. Both were addressed to a man whose name meant "one who loves God." Jewish customs and places in Palestine are often explained in Luke. Educated Historian Luke was an educated physician and an inspired historian. Luke is often considered to have the best literary writing style of all New Testament authors. His account was compiled from eyewitnesses to the ministry of Jesus (see Luke 1:2). Chronological Gospel Luke's careful narrative was written "in consecutive order" so that his reader would know the "exact truth" about the life and teachings of Jesus (Luke 1:1-4, Acts 1:1-2). Chronology was important to Luke. Events in Luke were often accompanied by datable references to historic figures (Luke 1:5, 2:1-2, 3:1-2). Women in Luke Luke paid special attention to women. The birth narrative was written from Mary’s perspective. Women contributed monetarily to Christ’s ministry (Luke 8:1-3). Women observed the crucifixion (Luke 23:49). Jesus first appeared to women when he was resurrected (Luke 24:1-10). Gospel of Prayer Luke revealed the prayer life of Jesus. Jesus prayed at His baptism (Luke 3:21). He often prayed in secret (Luke 5:16, 6:12, 9:18, 9:28-29). He gave thanks before eating (Luke 9:16, 22:17-19). Significant prayers in Luke include the "Lord's Prayer" and the prayer in the Garden of Gethsemane (Luke 11:1-4, 22:39-46). Two parables found only in Luke highlight the importance of persistent prayer (Luke 11:5-13, 18:1-8). Did You Know? Luke was probably a Greek. He was the only non-Jewish New Testament writer. Luke is the only gospel with a sequel – the book of Acts. Luke wrote the longest gospel account. Luke's writings account for more than 25% of the New Testament. Luke has 18 parables that are found in no other gospel. For example, the Good Samaritan, the Lost Sheep, and the Prodigal Son are only found in the book of Luke (See Luke 10:25-37, 15:4-7, 15:11-32).
Gospel of John John is the gospel of belief, and was written to show the world that Jesus was the Christ, the "Son of God." Jesus was sent by the Father to give eternal life to believers. Keys
· Key Verse: John 3:16
· Key Words: Believe, Life, World, Father, Son
· Key Dates: Written between 80-98 A.D.
· Time Period: From 27-30 A.D. (early) or 29-33 A.D. (late). Author James and John were the sons of Zebedee and Salome. They were fishermen who were business partners with Peter and Andrew (Luke 5:10). John was one of the three who were selected to be with Jesus at the raising of Jairus' daughter, the transfiguration, and in the Garden of Gethsemane. In addition to the fourth gospel, John also wrote 1st, 2nd, and 3rd John, as well as the Revelation. Audience This gospel was directed toward a Gentile, Christian audience. John frequently explained Jewish customs and often described places in Palestine. John's Purpose John’s purpose for writing this gospel was expressly stated in John 20:31, "these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name." The Different Gospel The gospel of John is very different from the gospels of Matthew, Mark, and Luke (the synoptics). Events recorded in the synoptic gospels were set principally in Galilee. By contrast, most of John's gospel was set in Judea. While the teachings of Jesus in the synoptics came primarily in the form of sermons and parables; John presented His teachings within the context of conversations that Jesus had with others. Seven "I am" Claims Jesus made seven great "I am" claims in John. These are reminiscent of God's "I am" statement in Exodus 3:14. See John 6:35, 8:12, 10:9, 10:11, 11:25, 14:6, and 15:1. "Signs" in John Miracles in John are referred to as "signs." The signs are given to confirm the deity of Jesus. The seven principal signs from this gospel are in John 2:1-11, 4:46-51, 5:1-9, 6:1-14, 6:16-21, 9:1-7, and 11:1-46. Deity of Jesus John emphasized the eternal nature and deity of Christ. This gospel reveals a great deal about the relationship between the Father, Son, and Holy Spirit. Some of the deepest truths about God can be found in within the four chapters of the upper room discourse (John 14, 15, 16, and 17). Did You Know? The public ministry of Jesus lasted for approximately 3 ½ years. We know this because John recorded 3 Passovers during Christ’s ministry (John 2:13, 6:4, and 11:55).5 The mothers of John and Jesus may have been sisters (John 19:25). Some of the most memorable events in the life of Jesus are presented only in John. For example, only John recorded the wedding feast at Cana, the woman at the well, and the raising of Lazarus (John 2:1-11, 4:1-42, 11:1-12:11).
1 Josephus, Flavius. Wars of the Jews 2.19.7 (circa 75-80 A.D.). 2 Eusebius. Church History 3.5 (circa 315 A.D.). 3 Papias. Exegesis of the Lord's Oracles via Eusebius, Ecclesiastical History 3.39.15 (circa 140 A.D.). 4 Irenaeus. Adversus Haereses 3.1.1 (circa 180-199 A.D.). 5 Hoehner, Harold W. Chronological Aspects of the Life of Christ, Grand Rapids, MI: Zondervan, 1977.
Gospels at a Glance This chart shows some of the unique characteristics and key differences between the gospels of Matthew, Mark, Luke, and John.
Writing
Matthew
Mark
Luke
John
Audience
Jews
Romans
Greeks
Gentile Christians
Author
Tax collector and apostle. Also known as "Levi."
Missionary with Barnabus and Paul. Called a son by Peter.
Greek doctor who travelled with Paul. Wrote Acts as sequel.
Fisherman, apostle, and elder. Wrote 5 NT books. Died at an old age.
Date Written
37-68 A.D.Probably written after Mark.
40-65 A.D.Probably the 1st gospel written.
59-61 A.D.Probably written after Mark and Matthew. (Luke 1:1-3)
80-98 A.D.The last gospel written.
Content
Matthew
Mark
Luke
John
Depiction of Jesus
King of the Jews
Powerful Servant of God
Perfect Savior of Man
Son of God
Key Words
Kingdom, Fulfill
Immediately, Authority
Son of Man
Believe, Life, World, Father, Son
Key Verse
Matthew 27:37
Mark 10:45
Luke 19:10
John 3:16
Characteristics
Evidence to prove Jesus was the promised Messiah.
Fast paced and visual.
Careful and historical.
The gospel of belief.
Fast Facts
Matthew
Mark
Luke
John
Miracles
29
23
23
10
Parables
31
13
37
3
Sermons
10
5
13
8
Times the OT is Quoted
45
23
23
14
Notes
Handbook of teachings about the Kingdom.
All but 4 chapters present at least 1 miracle.
Has more parables than any other gospel.
Teachings are presented as conversations.
Size
Matthew
Mark
Luke
John
Chapters
28
16
24
21
Verses
1,071
678
1,151
879
Words
Over 23,000
Almost 15,000
Over 25,000
Over 18,000
Size Notes
3rd largest NT book
5th largest NT book
1st largest NT book. Acts is 2nd with over 24,000 words.
4th largest NT book.
http://www.lifeofchrist.com/life/gospels/print.asp accessed 7/8/6
The one aim pervading the book is to show that Jesus of Nazareth was the promised Messiah — he "of whom Moses in the law and the prophets did write" — and that in him the ancient prophecies had their fulfillment. This book is full of allusions to passages of the Old Testament which the book interprets as predicting and foreshadowing Jesus' life and mission. This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto "I am not come to destroy, but to fulfil" (5:17).
This Gospel sets forth a view of Jesus as Christ and portrays him as an heir to King David's throne.
The cast of thought and the forms of expression employed by the writer show that this Gospel was written by Jewish Christians of Judea
Authorship
Although the document is internally anonymous, the authorship of this Gospel is traditionally ascribed to St. Matthew, a tax collector who became an Apostle of Jesus. The early church fathers were unanimous in this view. Results of modern critical scholarship, however, have departed from that tradition, with the vast majority of experts agreeing Matthew the Apostle could not have written the Gospel which today bears his name.
The relationship of Matthew to the Gospels of Mark and Luke is an open question known as the synoptic problem. The three together are referred to as the Synoptic Gospels and have a great deal of overlap in sentence structure and word choice. Out of a total of 1071 verses, Matthew has 387 in common with Mark and the Gospel of Luke, 130 with Mark alone, 184 with Luke alone; only 370 being unique to itself. It is generally agreed among scholars that the author of Matthew wrote his Gospel in Greek, independently of Luke, using the Gospel of Mark and an unknown second document as literary sources (this scenario is called the two-source hypothesis).
Like the authors of the other Gospels, the author of Matthew wrote according to his own plans and aims and from his own point of view. Many speculate the author borrowed from other sources. The most popular of these views in modern scholarship is the two-source hypothesis, which speculates that Matthew borrowed from both Mark and a hypothetical sayings collection, called Q (for the German Quelle, meaning "source"). A similar but less common view that accepts Markan priority but rejects Q is the Farrer hypothesis, which theorizes that Matthew used Mark for a general outline while adding information for the audience he wished to reach. Still others believe the testimony of the church fathers and postulate that Matthew was written first before Mark or Luke. Under this scenario Mark and Luke both borrowed from Matthew or Luke borrowed from Mark who borrowed from Matthew (see: Augustinian hypothesis and Griesbach hypothesis).
In The Four Gospels: A Study of Origins (1924), Burnett Hillman Streeter argued that a third source, referred to as M and also hypothetical, lies behind the material in Matthew that has no parallel in Mark or Luke.[1] Through the remainder of the 20th century, there were various challenges and refinements of Streeter's hypothesis. For example, in his 1953 book The Gospel Before Mark, Pierson Parker posited an early version of Matthew (proto-Matthew) as the primary source of both Matthew and Mark, and the Q source used by Matthew.[2]
Critical biblical scholars, like Herman N. Ridderbos in his book Matthew, do not consider the apostle Matthew to be the author of this Gospel. He cites a number of reasons such as the text being in Greek, not Aramaic, the Gospel's heavy reliance on Mark, and the lack of characteristics usually attributed to an eyewitness account. [3] Francis Write Beare agrees, and goes on to say in his book The Gospel according to Matthew "there are clear indications that it is a product of the second or third Christian generation. The traditional name of Matthew is retained in modern discussion only for convenience."[4]
[edit]
Date of gospel
There is little in the gospel itself to indicate with clarity the date of its composition. Some conservative scholars argue that it was written before the destruction of Jerusalem, probably between the years 60 and 65, in part because the Second Temple's destruction is believed to be prophesized by Jesus while there is no reference to this event actually being fulfilled. (Matt 24)[citation needed]. Liberal scholars usually date the gospel between the years 80 and 100, in part because they believe the reference to the temple's impending destruction shows it actually was written after the fact. Most scholars agree that the writings of Ignatius reference, but do not quote, the Gospel of Matthew, suggesting the gospel was completed at the very latest by the turn of the 2nd century.
A minority of conservative Christian scholars argue for an even earlier date, as seen in the 1911 Catholic Encyclopedia: "Catholic critics, in general, favor the years 40-45..."[5] In recent times, John Wenham, one of the biggest supporters of the Augustinian hypothesis, is considered to be among the more notable defenders of an early date for the Gospel of Matthew. He cites almost unanimous agreement by the Church Fathers in placing Matthew before Mark, in addition to internal evidence within the gospels. Furthermore, Carsten Peter Thiede in Eyewitness to Jesus argues for redating the Magdalen papyrus and the Gospel of Matthew to before the year 70. Another reason for an early view is the Jewish emphasis of Matthew which could point toward a time period before Gentile belief in Jesus became prominent. This would place it in the pre-destruction time period, possibly the 50's. [6] Scholars who defend a later date for the gospel cite multiple reasons for their view, such as the time required for the theological views to develop between Mark and Matthew (assuming Markan priority), references to historic figures and events circa 70, and a later social context.
Most contemporary scholars, based on analysis of the Greek in the Gospel of Matthew and use of sources such as the Greek Gospel of Mark, conclude that the New Testament Book of Matthew was written originally in Greek and is not a translation from Hebrew or Aramaic
Theology of canonical Matthew
According to R.T. France: "Matthew's gospel, more clearly than the others, presents the view of Jesus as himself the true Israel, and of those who have responded to his mission as the true remnant of the people of God . . to be the true people of God is thus no longer a matter of nationality but of relationship to Jesus." [9]
Of note is the phrase "Kingdom of Heaven" (βασιλεια ουρανος) used so often in the gospel of Matthew, as opposed to the phrase "Kingdom of God" used in other synoptic gospels such as Luke. The phrase "Kingdom of Heaven" is used 32 times in 31 verses in the Gospel of Matthew. It is speculated that this indicates that this particular Gospel was written to a primarily Jewish audience, as many Jewish people of the time felt the name of God was too holy to be written. Matthew's abundance of Old Testament references also supports this theory.
The theme "Kingdom of Heaven" as discussed in Matthew seems to be at odds with what was a circulating Jewish expectation -- that the Messiah would overthrow Roman rulership and establish a new reign as the new King of the Jews. Christian scholars, including N. T. Wright, The Challenge of Jesus, have long discussed the ways in which certain 1st century Jews (including Zealots) misunderstood the sayings of Jesus -- that while Jesus had been discussing a spiritual kingdom, certain Jews expected a physical kingdom.
The relationship between Jesus Christ and the "Kingdom" is also mentioned in the other gospels. Jesus had said, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but My kingdom is not of this realm." (John 18:36 NASB
Sermon on the mount
There are no actual mountains in this part of Galilee, but there are several large hills in the region to the west of the Sea of Galilee, and so a number of scholars do not feel the mountain is the most accurate understanding of the phrase. Gundry feels it could mean mountainous region, while France feels it should be read as went up into the hills. Less clinical academic analysis amongst some modern Christians has suggested the location as a mountain on the south end of the Sea of Galilee, near Capernaum.
One possible location of the sermon is on a hill that rises near Capernaum. Known in ancient times at Mt. Eremos and Karn Hattin, this hill is now the site of a twentieth century Catholic chapel.
The reference to going up a mountain prior to preaching is considered by many to be deliberate reference to Moses on Mount Sinai, and though Hill disagrees, arguing that the links would have been made far clearer, Lapide feels that the clumsy phrasing implies that this verse is an exact transliteration from the Hebrew passage describing Moses. Augustine of Hippo in his commentary on the Sermon on the Mount supported the Moses parallel, arguing that this symbolism showed Jesus is supplementing the precepts of Moses, although in his later writings, such as the Reply to Faustus, he backs away from this view.
The Sermon on the Mount was, according to the Gospel of Matthew, a particular sermon given by Jesus of Nazareth (estimated around AD 30) on a mountainside to his disciples and a large crowd (Matt 5:1; 7:28). The recounting of the Sermon on the Mount comes from Matthew 5-7.
The best-known portions of the Sermon comprise the Beatitudes, found at the beginning of the section. The Sermon also contains the Lord's Prayer and the injunctions to "resist not evil" and "turn the other cheek", as well as Jesus' version of the Golden Rule. Other lines often quoted are the references to "salt of the Earth," "light of the world," and "judge not, lest ye be judged."
Many Christians believe that the Sermon on the Mount is a form of commentary on the Ten Commandments. To many, the Sermon on the Mount contains the central tenets of Christian discipleship, and is considered as such by many religious and moral thinkers, such as Tolstoy and Gandhi.
links
http://www.earlychristianwritings.com/loisy2/chapter5.html
-detailed verse by verse
http://www.earlychristianwritings.com/goodspeed/ch11.html
The Gospel of Matthew is biography with a purpose. Jesus, though legally descended from Abraham through David, is really the child of the holy Spirit—a very Jewish way of saying that he is both sinless and the Son of God. It was the Jewish practice to cast their beliefs in story form, instead of in propositions, like the Greeks. Think of the first clause of the Apostles' Creed, "I believe in God the Father Almighty, Maker of Heaven and Earth," side by side with the first words of Genesis.
In the genealogy, 1:1-17, the generations arc grouped into three fourteens, so that Jesus would begin the seventh seven—a symbol of his supreme
[1] Testimonies (Cambridge, 1916).
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significance, reminding us of the use of sevens in the Revelation: 1:4; 2:1; 3:1; 4:5; 5:1; 8:2, 6; 10:3, 4, etc. The four women named in the genealogy—Tamar, Rahab, Ruth, and Uriah's wife—are mentioned perhaps as a kind of apologetic for the Nativity in advance of the narrative, as much as to say, "If anyone stumbles at what he may think an irregularity in the immediate ancestry of Jesus, look at the ancestry of David and the kings of Judah."
The homage of the astrologers meant to the ancient mind, as Ignatius said forty years later, that with the coming of Christ magic was overthrown.[1] Astrology it must be remembered commanded the attention of some of the ablest men of the first century, like Tiberius, who, before he became emperor, seems to have spent years at Rhodes in the study of it.[2]
Jesus is divinely addressed as Messiah at his baptism and is victorious in the temptation conflict. He proceeds to declare his message in a series of six great sermons, most of them dealing with some aspect of the Kingdom of God or, as Matthew prefers to call it, the Kingdom of Heaven. The first of these is the Sermon on the Mount.
The approach to the sermon is carefully built up by the evangelist. Jesus has already achieved a wide reputation as a healer, exorcist, and preacher. Great crowds followed him about. When he saw the crowds, he went up on the mountain, as Moses had done. We must not soften Matthew's "mountain" to "hillside," for he uses the stronger word advisedly to remind us of another who went up on a mountain, Exod. 19:20, and came down with the Tables of the Law. What can the new lawgiver offer to equal that? Matthew's answer is the Sermon on the Mount. "There he seated himself," he goes on—the sign that Jesus was about to teach, for the oriental teacher taught seated, Luke
Then the evangelist returns to his series of sermons for his plan is to interweave sermon with incident. In fact, Matthew is doing two things in his book; by the six sermons he is exhibiting Jesus as a supreme teacher; and he is at the same time showing how he offered himself and the Kingdom to the Jewish people and was refused by them, to their own destruction.
He sets out for Jerusalem, well aware of his danger in going there, enters the city in messianic fashion, as Matthew is careful to point out, and proceeds to clear the Temple of money-makers. Challenged by the authorities, he responds with the Marcan parable of the Wicked Tenants, the point of which Matthew underscores by inserting the words. "That, I tell you, is why the Kingdom of God will be taken away from you, and given to a people that will produce its proper fruit. Whoever falls on that stone will be shattered, but whoever it falls upon will be pulverized!" To Matthew's readers the meaning was only too plain. The cornerstone, which had been rejected by the Jewish people, had fallen upon them, and they had been pulverized. Matthew did not overestimate the blow that had befallen them. Nineteen centuries have passed, and their national existence and cultus have never been revived.
This sentence marks the turning-point in the action of the Gospel of Matthew. Jesus had confined his efforts to the Jews; "I am sent only to the lost sheep of Israel's house," he had said to the Canaanite woman, 15:24. He had sent the Twelve not to the heathen or to the Samaritans but to the lost sheep of Israel's house, 10:5,6. Now he turns from them. In a fifth discourse he denounces the people's religious leaders for their hypocrisy and pretense, chapter 23. Their superior religious privilege—prophets, wise men, and scribes—they had steadily refused, 23:34, and in consequence
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there was coming upon that age all the blood guilt of history. "All the righteous blood shed on the earth from the blood of Abel the upright to the blood of Zechariah, Barachiah's son, whom you murdered between the sanctuary and the altar! I tell you, all this will come upon this age."
Of course, the reason Matthew wrote this terrific sentence was that he had heard of its fulfillment. He could hardly refer more unmistakably to the terrible scenes attending the fall of Jerusalem in A.D. 70, which Josephus so graphically describes (Wars v. 12-vi. 9). It is idle in the presence of such a picture to say that Matthew does not show any knowledge of the fall of Jerusalem, and on the other hand it cannot have been very long after that event that he wrote so feelingly about it:
0 Jerusalem! Jerusalem! murdering the prophets, and stoning those who are sent to her, how often I have longed to gather your children around me, as a hen gathers her brood under her wings, but you refused! Now I leave you to yourselves. For I tell you, you will never see me again until you say, "Blessed be he who comes in the Lord's name!"
Exploring the Gospels This is a printer friendly version of the "Exploring the Gospels" article from LifeofChrist.com. Gospel Matthew, Mark, Luke, and John are collectively known as the gospels. The word "gospel" comes from an Old English word that meant "good tale" or "good news." Today the word "gospel" is used to describe the 4 New Testament books that present the life of Christ. In a general sense, gospel is also used to describe the life and teachings of Jesus Christ. Indeed, the story of Jesus is good news! Gospel of Matthew Matthew presents Jesus as the promised Messiah, the King of the Jews. Matthew contains five great collections of Jesus' teachings. Keys
· Key Verse: Matthew 27:37
· Key Words: Kingdom, Fulfill
· Key Dates: Written between 37-68 A.D.
· Time Period: From 5-4 B.C to 30 A.D. (early) or 33 A.D. (late). Author Matthew was a Jew, hired by Rome to collect taxes in Capernaum. He was also known as Levi. Jesus called him to be an apostle. Matthew was probably wealthy. He hosted a great feast for Jesus. See Luke 5:27-32 and Matthew 9:9-13. Audience Matthew was written to Jews who were familiar with Old Testament prophecy. Jewish customs were not explained in this gospel. Matthew often mentioned the Law of Moses. King of the Jews Matthew was written to convince Jews that Jesus was the promised Messiah. The book opens with a genealogy to prove that Jesus was an heir to King David. Matthew's birth narrative contains five prophecies that were fulfilled. Arranged for Memorization When Matthew was written, people often memorized scripture. Matthew arranged his material so that it was easy to remember. Groups of threes and of sevens are often used in Matthew. For example, there were 3 gifts, 3 temptations, 7 parables, and 7 woes. See chapters 2, 4, 13, and 23. Handbook of Teachings Matthew is a handbook on the teachings of Jesus. It contains five collections of teachings concerning the Kingdom of Heaven. The Kingdom's law, mission, mysteries, greatness, and future can be respectively found in chapters 5-7, 10, 13, 18, and 24-25. Did You Know? Jesus predicted the destruction of Jerusalem nearly 40 years before the Romans attacked the city. He advised followers to leave Jerusalem when they saw signs that it would be destroyed. See Matthew 24:15-22 and Luke 21:20-24. The Romans destroyed Jerusalem in AD 70, following a 3-year campaign. While Jerusalem was under siege, a Roman general named Cestius Gallus unexpectedly "recalled his soldiers"1 in 68 A.D., enabling those familiar with Christ's prophecy to flee Jerusalem.2
Gospel of Mark Mark is a fast-paced gospel that portrays Jesus as the powerful, suffering servant of God. Mark shows that Jesus taught with authority, as affirmed by the miracles He performed. Jesus' life of service was completed when He sacrificed Himself on the cross. Keys
· Key Verse: Mark 10:45
· Key Words: Immediately, Authority
· Key Dates: Written between 40-65 A.D.
· Time Period: From 28-30 A.D. (early) or 30-33 A.D. (late). Author Mark traveled with his cousin Barnabus and with Paul. Peter and Paul favorably mentioned him. He was known as Mark (Latin) and John (Hebrew). Audience The book of Mark was probably written for Romans. Mark often explained Jewish words, customs, and places. He used Roman time rather than Hebrew time. And he translated some words into Latin. Fast-Paced Gospel Mark is a compact, action-oriented gospel. Mark omits the birth and genealogy of Jesus, and moves straight into His baptism and ministry. The teaching passages in Mark seem condensed when compared to other gospels The Visual Gospel Mark has a modern, factual reporting style. He writes in the present tense, and often uses the word "immediately." Mark is a visual gospel, full of colorful descriptions. For example, when Jesus fed the 5000, the people sat on "green grass" (Mark 6:39). Gospel of Emotion Along with visual details, Mark recorded emotions and gestures. For example, Jesus was "moved with compassion" and "touched" a leper (Mark 1:41). The rich young ruler "ran" and "knelt" before Jesus who "loved" him (Mark 10:17-22). Did You Know? Early Christian scholars believed that Peter influenced Mark's account. In scripture, Peter referred to Mark as "my son" (1st Peter 5:13). According to Papias, "Mark, who became Peter's interpreter, wrote accurately, though not in order, all that he remembered of the things said or done by the Lord."3 And Irenaeus wrote, "Mark, the disciple and interpreter of Peter, himself also handed down to us in writing the things preached by Peter."4
Gospel of Luke Luke presents Jesus to the Gentiles as the savior of all mankind. Luke contains numerous references to the activity of the Holy Spirit. Women are given special attention in Luke. Keys
· Key Verse: Luke 19:10
· Key Words: Son of Man
· Key Dates: Written between 59-61 A.D.
· Time Period: From 6-5 B.C to 30 A.D. (early) or 33 A.D. (late). Author Luke was a Greek doctor. He was the friend of the Apostle Paul, who referred to Luke as the "beloved physician" (Colossians 4:14). As befits a doctor, medical details are often introduced in this gospel (Luke 4:38, 5:12, 6:6, 9:39-42, 18:25, 22:44). Audience Luke wrote the third gospel and the book of Acts. Both were addressed to a man whose name meant "one who loves God." Jewish customs and places in Palestine are often explained in Luke. Educated Historian Luke was an educated physician and an inspired historian. Luke is often considered to have the best literary writing style of all New Testament authors. His account was compiled from eyewitnesses to the ministry of Jesus (see Luke 1:2). Chronological Gospel Luke's careful narrative was written "in consecutive order" so that his reader would know the "exact truth" about the life and teachings of Jesus (Luke 1:1-4, Acts 1:1-2). Chronology was important to Luke. Events in Luke were often accompanied by datable references to historic figures (Luke 1:5, 2:1-2, 3:1-2). Women in Luke Luke paid special attention to women. The birth narrative was written from Mary’s perspective. Women contributed monetarily to Christ’s ministry (Luke 8:1-3). Women observed the crucifixion (Luke 23:49). Jesus first appeared to women when he was resurrected (Luke 24:1-10). Gospel of Prayer Luke revealed the prayer life of Jesus. Jesus prayed at His baptism (Luke 3:21). He often prayed in secret (Luke 5:16, 6:12, 9:18, 9:28-29). He gave thanks before eating (Luke 9:16, 22:17-19). Significant prayers in Luke include the "Lord's Prayer" and the prayer in the Garden of Gethsemane (Luke 11:1-4, 22:39-46). Two parables found only in Luke highlight the importance of persistent prayer (Luke 11:5-13, 18:1-8). Did You Know? Luke was probably a Greek. He was the only non-Jewish New Testament writer. Luke is the only gospel with a sequel – the book of Acts. Luke wrote the longest gospel account. Luke's writings account for more than 25% of the New Testament. Luke has 18 parables that are found in no other gospel. For example, the Good Samaritan, the Lost Sheep, and the Prodigal Son are only found in the book of Luke (See Luke 10:25-37, 15:4-7, 15:11-32).
Gospel of John John is the gospel of belief, and was written to show the world that Jesus was the Christ, the "Son of God." Jesus was sent by the Father to give eternal life to believers. Keys
· Key Verse: John 3:16
· Key Words: Believe, Life, World, Father, Son
· Key Dates: Written between 80-98 A.D.
· Time Period: From 27-30 A.D. (early) or 29-33 A.D. (late). Author James and John were the sons of Zebedee and Salome. They were fishermen who were business partners with Peter and Andrew (Luke 5:10). John was one of the three who were selected to be with Jesus at the raising of Jairus' daughter, the transfiguration, and in the Garden of Gethsemane. In addition to the fourth gospel, John also wrote 1st, 2nd, and 3rd John, as well as the Revelation. Audience This gospel was directed toward a Gentile, Christian audience. John frequently explained Jewish customs and often described places in Palestine. John's Purpose John’s purpose for writing this gospel was expressly stated in John 20:31, "these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name." The Different Gospel The gospel of John is very different from the gospels of Matthew, Mark, and Luke (the synoptics). Events recorded in the synoptic gospels were set principally in Galilee. By contrast, most of John's gospel was set in Judea. While the teachings of Jesus in the synoptics came primarily in the form of sermons and parables; John presented His teachings within the context of conversations that Jesus had with others. Seven "I am" Claims Jesus made seven great "I am" claims in John. These are reminiscent of God's "I am" statement in Exodus 3:14. See John 6:35, 8:12, 10:9, 10:11, 11:25, 14:6, and 15:1. "Signs" in John Miracles in John are referred to as "signs." The signs are given to confirm the deity of Jesus. The seven principal signs from this gospel are in John 2:1-11, 4:46-51, 5:1-9, 6:1-14, 6:16-21, 9:1-7, and 11:1-46. Deity of Jesus John emphasized the eternal nature and deity of Christ. This gospel reveals a great deal about the relationship between the Father, Son, and Holy Spirit. Some of the deepest truths about God can be found in within the four chapters of the upper room discourse (John 14, 15, 16, and 17). Did You Know? The public ministry of Jesus lasted for approximately 3 ½ years. We know this because John recorded 3 Passovers during Christ’s ministry (John 2:13, 6:4, and 11:55).5 The mothers of John and Jesus may have been sisters (John 19:25). Some of the most memorable events in the life of Jesus are presented only in John. For example, only John recorded the wedding feast at Cana, the woman at the well, and the raising of Lazarus (John 2:1-11, 4:1-42, 11:1-12:11).
1 Josephus, Flavius. Wars of the Jews 2.19.7 (circa 75-80 A.D.). 2 Eusebius. Church History 3.5 (circa 315 A.D.). 3 Papias. Exegesis of the Lord's Oracles via Eusebius, Ecclesiastical History 3.39.15 (circa 140 A.D.). 4 Irenaeus. Adversus Haereses 3.1.1 (circa 180-199 A.D.). 5 Hoehner, Harold W. Chronological Aspects of the Life of Christ, Grand Rapids, MI: Zondervan, 1977.
Gospels at a Glance This chart shows some of the unique characteristics and key differences between the gospels of Matthew, Mark, Luke, and John.
Writing
Matthew
Mark
Luke
John
Audience
Jews
Romans
Greeks
Gentile Christians
Author
Tax collector and apostle. Also known as "Levi."
Missionary with Barnabus and Paul. Called a son by Peter.
Greek doctor who travelled with Paul. Wrote Acts as sequel.
Fisherman, apostle, and elder. Wrote 5 NT books. Died at an old age.
Date Written
37-68 A.D.Probably written after Mark.
40-65 A.D.Probably the 1st gospel written.
59-61 A.D.Probably written after Mark and Matthew. (Luke 1:1-3)
80-98 A.D.The last gospel written.
Content
Matthew
Mark
Luke
John
Depiction of Jesus
King of the Jews
Powerful Servant of God
Perfect Savior of Man
Son of God
Key Words
Kingdom, Fulfill
Immediately, Authority
Son of Man
Believe, Life, World, Father, Son
Key Verse
Matthew 27:37
Mark 10:45
Luke 19:10
John 3:16
Characteristics
Evidence to prove Jesus was the promised Messiah.
Fast paced and visual.
Careful and historical.
The gospel of belief.
Fast Facts
Matthew
Mark
Luke
John
Miracles
29
23
23
10
Parables
31
13
37
3
Sermons
10
5
13
8
Times the OT is Quoted
45
23
23
14
Notes
Handbook of teachings about the Kingdom.
All but 4 chapters present at least 1 miracle.
Has more parables than any other gospel.
Teachings are presented as conversations.
Size
Matthew
Mark
Luke
John
Chapters
28
16
24
21
Verses
1,071
678
1,151
879
Words
Over 23,000
Almost 15,000
Over 25,000
Over 18,000
Size Notes
3rd largest NT book
5th largest NT book
1st largest NT book. Acts is 2nd with over 24,000 words.
4th largest NT book.
http://www.lifeofchrist.com/life/gospels/print.asp accessed 7/8/6
Thursday, August 03, 2006
mumps and measles...rubella of the heart.
today i am going to tell you about me. i am sitting in the computer room at uni. i am in a brown velour jumper that i hate with a passion but it matches my shoes so what can you do. my hair is down and has decided that it will have a massive kink whether i make it a side fringe or put it in the middle. i hate it strongly. i just ate a packet of mixed lollies yay. i need to poo. i am in a puffy green skirt that is hippyish in a way. but it is really short and has lots of lyers i can't describe it. i have stoking on and my ugly brown shoes with big bows on them. i am reading the new testement intermittantly. on my hand is written 'Dickhead who rules'.
okay that probs enough. i ment to write about how my brother might have chicken pox and i have never had it so i have set aup a terile zone in my bedroom, and i wont go anywhere near blake. or anybody who has touched him. oh anyway i am bored.
Here is another Jesus quote for you: 'do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces'
thanks jesus. goodnight my lieblings!!
okay that probs enough. i ment to write about how my brother might have chicken pox and i have never had it so i have set aup a terile zone in my bedroom, and i wont go anywhere near blake. or anybody who has touched him. oh anyway i am bored.
Here is another Jesus quote for you: 'do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces'
thanks jesus. goodnight my lieblings!!
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