Foreword to Faculty

Dear Colleagues:

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

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

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

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

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

Yours in scholarship and service,

Mark L. StraussUniversity Professor of New TestamentBethel Seminary San Diego of Bethel University

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IntroductionThe instructor’s manual for the second edition of Four Portraits, One Jesus is intended to

provide useful resources to assist in teaching a course related to the Gospels and the historical Jesus. The material in the manual is divided into six sections.

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

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

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

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

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

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

Janice Raymond

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Table of Contents

Suggested Websites 4

Chapter Summaries 6

Chapter Quizzes 53

Sample Syllabus 93

Midterm Exam 98

Final Exam 103

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Suggested WebsitesGeneral

Academic Bible Scholar Blogs: biblioblogtop50.wordpress.com/biblioblogs/ Articles on Ancient History: www.livius.org/ Bible Blogs peterkirby.com/top-50-biblioblogs-by-traffic.html Bible Odyssey (SBL): www.bibleodyssey.org Biblical Studies: www.biblicalstudies.org.uk/ Christian Response to Islam: www.answering-islam.org/ Early Christian Writings: www.earlychristianwritings.com From Jesus to Christ on Frontline: www.pbs.org/wgbh/pages/frontline/shows/religion/ Historical Jesus: historicaljesusresearch.blogspot.co.nz/ Jewish History: www.jewishhistory.org/ Judaism: www.jewishvirtuallibrary.org/ New Testament Gateway: www.ntgateway.com Oxford Biblical Studies Online: www.oxfordbiblicalstudies.com Tyndale House: www.tyndale.cam.ac.uk/

Blogs (New Testament and Gospels) Michael Bird and Joel Willits: www.patheos.com/blogs/euangelion/ Darrel Bock: https://blogs.bible.org/bock James Crossley, Chris Keith, Anthony Le Donne:

historicaljesusresearch.blogspot.co.nz/ Bart Ehrman: https://ehrmanblog.org/public-forum/ Mark Goodacre: ntweblog.blogspot.com/ Nijay K. Gupta: cruxsolablog.com/ Larry Hurtado: larryhurtado.wordpress.com/ Craig Keener: www.craigkeener.com/ Scot McKnight: www.textweek.com/mkjnacts/john.htm James Tabor: jamestabor.com/ Dan Wallace: danielbwallace.com/ Ben Witherington: www.patheos.com/blogs/bibleandculture/ N.T. Wright: ntwrightpage.com

Associations Biblical Archaeological Society: www.biblicalarchaeology.org/ British New Testament Society: www.bnts.org.uk Institute for Biblical Research: www.ibr-bbr.org/ European Association of Biblical Studies: https://www.eabs.net The Evangelical Theological Society: www.etsjets.org/ New Testament Society of South Africa: newtestament.co.za/ Society of Biblical Literature: www.sbl-site.org

Journals Biblica: www.bsw.org/project/biblica Bulletin for Biblical Research: https://www.ibr-bbr.org/bulletin

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

The Expository Times: ext.sagepub.com Journal for the Study of the New Testament: jnt.sagepub.com Journal of Biblical Literature:

www.sbl-site.org/publications/journals_jbl_noLogin.aspx Journal of Greco-Roman Christianity and Judaism: www.jgrchj.net Journal for the Study of the Historical Jesus: https://brill.com/view/journals/jshj/jshj-

overview.xml Neotestamentica: https://journals.co.za/content/journal/neotest New Testament Studies: journals.cambridge.org/action/displayJournal?jid=NTS Novum Testamentum: booksandjournals.brillonline.com/content/journals/15685365 Review of Biblical Literature: www.bookreviews.org Studies in Christian Jewish Relations: ejournals.bc.edu/ojs/index.php/scjr/ Tyndale Bulletin: www.tyndale.cam.ac.uk/index.php?page=tyndale-bulletin

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Chapter SummariesChapter 1 – What are the Gospels?

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

The four gospels were written to provide four unique portraits of Jesus Christ. The Synoptic Gospels – Matthew, Mark and Luke – have many common stories and

similar language. The gospel of John provides a different style, much unique material, and a more theological presentation.

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

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

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

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

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

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

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

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

Pedagogical Suggestions Divide the class into small groups to discuss how people who know them might see them.

What parts of their personalities, interests, and behaviors might they talk about? How would your mother or father describe you? Your siblings? Your friends? Teachers? Coaches? This exercise is meant to show how different perspectives can provide a more multi-faceted view of Jesus.

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

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

Student Learning ObjectivesStudents should be able to:

Describe the genre of the Gospels as history, narrative, and theology Suggest some reasons why there are four gospels Explain the variety of reasons the Gospels were written Explain what it means to read “vertically” and “horizontally” through the Gospels Discuss the benefits and potential liabilities of harmonizing the Gospels

Other Media Sources/Websites Ben Witherington’s Blog Will the Real Jesus Stand Up? A Vertical Jesus in a World of

Horizontal Analysis: www.patheos.com/blogs/bibleandculture/2011/02/28/will-the-real-jesus-please-stand-up-a-vertical-jesus-in-a-world-of-horizontal-analysis/

From Jesus to Christ on Frontline: www.pbs.org/wgbh/pages/frontline/shows/religion/ Online article: Tom Thatcher, “The Gospel Genre: What Are We After?”:

https://digitalcommons.acu.edu/restorationquarterly/vol36/iss3/2/ Bible Odyssey (SBL): Mark Goodacre, “Four Gospels”:

www.bibleodyssey.org/tools/video-gallery/f/four-gospels.aspx

Suggested Essay Questions Why do we have four gospels instead of one? What are the Synoptic Gospels and how do they differ from John’s gospel? Describe the gospel genre and its various characteristics. What suggestions have been made as to why the Gospels were written? What does it mean to read the Gospels “vertically” or “horizontally”? Include benefits

and liabilities of each method.

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Chapter 2 – Exploring the Origin and Nature of the Gospels:Historical-Critical Methods of Gospel Research

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

Chapter Summary The message of Jesus was originally passed down primarily by word-of-mouth, gradually

being written down to produce our Gospels. Historical criticism examines this process with methods such as form, source, and redaction criticism.

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

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

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

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

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

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

Pedagogical Suggestions Have the students act out the four stages of the gospel transmission. For example, Student

A performs an action. Students B and C report that action to Students D and E, who take notes to be passed to Student F, who then writes down an account of the action. Discuss and evaluate the process of transmission as a class.

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

Have the class do assignments 2.2 and/or 2.3 in the workbook in groups. Assign students to research and report on other theories proposing solutions to the

synoptic problem in addition to those identified in the textbook.

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Student Learning ObjectivesStudents should be able to:

Summarize the four stages by which the Gospels came to be written. Define the “synoptic problem” and describe the main proposed solutions, including their

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

Other Media Sources/Websites Article by Daniel B. Wallace The Synoptic problem: bible.org/article/synoptic-problem Book section by David Wenham from New Testament Interpretation Principles and

Methods Source Criticism: www.biblicalstudies.org.uk/pdf/nt-interpretation/nti_8_source-criticism_wenham.pdf

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

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

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

Suggested Essay Questions Summarize the four stages that led to the production of the Gospels. What is the synoptic problem and its most widely held solution? What are the main

strengths and weaknesses of this solution? What is the Farrer hypothesis? The Griesbach hypothesis? What are their strengths and

weaknesses? What is source criticism? What are its goals? What is form criticism? What are its goals? What are its main strengths and weaknesses? What are the main “forms” of the gospel tradition? What is redaction criticism? What are its goals? What are its main strengths and

weaknesses?

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Chapter 3 – Reading and Hearing the Gospel Stories:Literary-Critical Methods of Gospel Research

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

Chapter Summary Literary criticism refers to various methods of studying the Gospels as unified wholes,

rather than from the perspective of sources and composition history. Narrative criticism examines the Gospels as story, analyzing features such as plot,

character, and setting. 1) The evaluative point of view is the worldview, beliefs, and values that the implied

reader is expected to adopt. The Gospels affirm the evaluative point of view of God, and of his agent Jesus Christ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pedagogical Suggestions Select a children’s story such as Little Red Riding Hood that most students would know.

Or, hand out a children’s book for them to read. Have the class describe the plot, identify the protagonists and antagonists, describe the setting, and reframe the narration voice, i.e., 1st, 2nd, and 3rd person.

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

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

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

Student Learning ObjectivesStudents should be able to:

Distinguish literary criticism from historical criticism in overall purpose and goals. Describe the goals, methods, and main categories of narrative criticism, as well as its

strengths and potential weaknesses.

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

Other Media Sources/Websites “Narrative Criticism,” in Oxford Biblical Studies Online:

www.oxfordbiblicalstudies.com/article/opr/t94/e1308 The Journal for the Study of Rhetorical Criticism of the New Testament:

rhetjournal.net/RhetJournal/Welcome.html Article by Jennifer DeWinter in Rhetorical Review A Bibliographic Synthesis of

Rhetorical Criticism: www.academia.edu/6655196/A_Bibliographic_Synthesis_of_Rhetorical_Criticism

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

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

Suggested Essay Questions What is the difference between historical and literary criticism, as defined in the text? What is the goal of narrative criticism? What is the difference between a real author, an implied author, and a narrator? What does “evaluative point of view” mean? What is the evaluative point of view of the

Gospels? Describe the main features of plot, characterization, and setting. Summarize the main focus or goals of these literary methods: rhetorical criticism,

performance criticism, canon criticism, structuralism, deconstruction, reader-response criticism, feminist criticism, postcolonial criticism, African, Asian, Latino/a approaches.

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Chapter 4 – The Historical and Geographical Setting of the Gospels

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

Chapter Summary The Second Temple (or intertestamental) period of Israel’s history – running from

approximately the fifth century BC to the end of the first century AD – provides the historical background for Jesus and the Gospels.

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

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

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

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

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

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

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

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

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

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

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

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Pedagogical Suggestions Have students do biographical research on key historical figures in this chapter and then

introduce themselves to the class in character. Divide the class into groups and provide each with a map of the Middle East. Have each

group identify the location (center and scope) of a particular empire and trace its conquest of Israel (Babylonian, Medo-Persian, Macedonian, Ptolemaic, Seleucid, Roman). Have each group discuss the significance of the conquest.

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

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

Student Learning ObjectivesStudents should be able to:

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

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

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

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

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

Identify the main geographical regions in and around Palestine.

Other Media Sources/Websites History of Judas Maccabeus: www.jewishencyclopedia.com/articles/9034-judas-

maccabeus Review of the Hasmonean Era: www.jewishhistory.org/review-of-the-hasmonean-era/ Frontline presentation Hellenistic Culture:

www.pbs.org/wgbh/pages/frontline/shows/religion/portrait/hellenisticculture.html Bible Odyssey (SBL): Jannes Smith, “What Is the Septuagint (and Why Does It

Matter)?” www.bibleodyssey.org/passages/related-articles/what-is-the-septuagint.aspx

Suggested Essay Questions Summarize (briefly) the main events of the history of Israel from the close of the Old Testament

to the destruction of the Jewish state in AD 135. What is Hellenization? How did the conquests of Alexander the Great result in widespread

Hellenization? Where was the Ptolemaic Empire centered? How did the Jews fare under the Ptolemies? What great Bible translation was produced during the period of the Ptolemies?

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

Who sparked the Maccabean Revolt? Who led it in the years that followed? What Jewish feast celebrates the cleansing of the temple by the Maccabees? Who were the Hasmoneans? Who were the main Hasmonean rulers? From where did the Pharisees, Sadducees, and Essenes emerge? Who was Antipater? Who was Herod the Great? What was the nature and significance of

his rule? Identify the main rulers of the Herodian dynasty who followed Herod the Great. What Roman emperor ruled at the time of Jesus’ birth? During his public ministry? What

prefect (governor) ruled over Judea during Jesus’ public ministry? How did the Pax Romana help the spread of Christianity? Why did Roman governors rule Judea during the period of Jesus’ ministry and the early

church? What governors appear in the New Testament? How did the Jewish Revolt of AD 66-73 change the face of Judaism? What effect did it have on

Christianity? Who was Johanan ben Zakkai? What happened at Jamnia? Who was Josephus? What are the basic facts about his life?

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Chapter 5 – The Religious Setting: First-Century Judaism

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

Chapter Summary Core beliefs of Judaism included monotheism (Yahweh as the one true God), the

covenant at Mount Sinai as the establishment of Israel’s relationship with Yahweh, and obedience to the law as the means to maintain this covenant relationship.

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

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

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

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

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

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

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

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

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

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

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Pedagogical Suggestions Divide the class into eight groups to represent each of the following: Levites, priests, high

priest, scribes, Sadducees, Pharisees, Essenes, and Zealots. Assign each group to research their category and inform the class of their origins, responsibilities, and beliefs.

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

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

Student Learning ObjectivesStudents should be able to:

Identify the core beliefs and main institutions of first century Judaism. Describe the roles of priests, the high priest, Levites, and scribes. Summarize the origin and main beliefs of the Sadducees, Pharisees, and Essenes. Describe the nature of revolutionary movements in Judaism. Define apocalypticism and summarize the main types of messianic expectations in Israel. Identify the primary collections of Jewish literature that provide helpful background for a

study of the Gospels.

Other Media Sources/Websites In Word & World by David E. Aune “Understanding Jewish and Christian Apocalyptic”:

wordandworld.luthersem.edu/content/pdfs/25-3_Apocalypse/25-3_Aune.pdf Website for links to ancient Jewish writings: http://www.sacred-texts.com/jud/index.htm Bible Odyssey (SBL): Second Temple Judaism: www.bibleodyssey.org/tools/timeline-

gallery/s/second-temple-judaism.aspx Bible Odyssey (SBL): Jodi Magness, “Qumran”: www.bibleodyssey.org/places/main-

articles/dead-sea-qumran.aspx, www.bibleodyssey.org/tools/map-gallery/q/map-qumran.aspx

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

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

Suggested Essay Questions What core beliefs did most all Jews share? What role did the temple play in Israel’s national life? What were the basic beliefs of the Pharisees and the Sadducees? Which group’s beliefs

continued to thrive after the destruction of Jerusalem and the temple? Who were the Essenes, Zealots, and Herodians? What did each wish to achieve? What were the primary messianic expectations of first century Israel?

Chapter 6 – The Social and Cultural Setting of the Gospels

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

Chapter Summary The extended family was the most important social unit in the ancient world. Families

were generally patriarchal, with the male head of the house exercising most authority. A woman’s honor in the family came primarily through childbearing and her domestic skills.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pedagogical Suggestions Divide the class into six groups to research the categories in the workbook assignment

6.2 and present how the categories differ from traditional North American values. Assign students to read chapter 4 in Timothy C. Tennant, Theology in the Context of

World Christianity: How the Global Church is Influencing the Way We Think About and Discuss Theology (Grand Rapids: Zondervan, 2007). Discuss how the ideas presented there might affect their ministries.

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

Divide the class into groups to do workbook assignment 6.3.

Student Learning ObjectivesStudents should be able to:

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

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

Other Media Sources/Websites Resources for honor and shame discussions: honorshame.com Larry Hurtado’s Blog Important Studies of Kinship-terms and Forms of Address:

larryhurtado.wordpress.com/2014/08/22/important-studies-of-kinship-terms-and-forms-of-address/

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

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

Suggested Essay Questions What was the nature of first-century family life, marriages, and weddings? What is the difference between group and individual mentality? Which was most valued in first-

century culture? What do we mean by the first-century social values of honor and shame? Describe the importance of hospitality in the Mediterranean world.

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

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

Chapter SummaryMark’s gospel has a vivid, fast moving style that draws the reader into the events of the

story.Literary devices common in Mark include the topical ordering of events, intercalation,

triads, and irony.The first half of Mark’s gospel presents Jesus as the mighty and powerful Messiah and Son

of God, defeating the forces of Satan, healing the sick, and teaching with great authority. The people respond with amazement and awe.

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

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

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

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

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

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

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

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

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

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

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

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

Pedagogical Suggestions Divide the class in groups to identify the main themes of Mark’s gospel. (Alternatively,

lecture briefly on the main themes of Mark.) Then assign a key passage to each group for them to research and present its association with one of Mark’s key narrative themes.

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

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

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

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

Student Learning ObjectivesStudents should be able to:

Identify and define the main rhetorical devices of Mark’s gospel. Summarize the plot of Mark’s gospel, especially with reference to the key turning point

in chapter eight. Describe the main features of Mark’s portrait of Jesus, especially with reference to the

titles Christ, Son of God, Son of Man, and Servant. Identify the role played by various characters, including demons, religious leaders, the

disciples, and other minor characters. Summarize Mark’s main theological themes, including the kingdom of God, discipleship,

and the identity of Jesus. Explain what we know about John Mark, the likely author of this gospel. Provide basic evidence for the likely historical setting and occasion of Mark’s gospel.

Other Media Sources/Websites Commentaries: bestcommentaries.com/mark/ Bibliography of books and articles on Mark by Spring Hill College:

http://theolibrary.shc.edu/mark.htm Web resources on Mark: www.textweek.com/mkjnacts/mark.htm Textual criticism on the end of Mark: www.bible-researcher.com/endmark.html

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

Suggested Essay Questions Describe Mark’s literary style and identify and define his main rhetorical devices,

including topical ordering, intercalation, triads, and irony. Describe the three cycles of passion predictions and responses. What verse serves as a

key theme verse for Mark’s gospel? What is allegorized in the parable of the wicked tenant farmers? What does each

character represent? To which Old Testament passage does this parable allude? Summarize how Jesus’ identity is gradually revealed in Mark’s gospel. Mark places great emphasis on the disciples in his gospel. What role do they play and

how does this relate to Mark’s theme of discipleship? Summarize the main theological themes of Mark’s gospel. Describe the nature of the

kingdom of God. From where and under what circumstances was Mark’s gospel likely written? What are some possible reasons that Mark’s gospel was written?

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Chapter 8 – Matthew: The Gospel of the Messiah

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

Chapter Summary Matthew’s gospel is the most Jewish of the four gospels, presenting Jesus as the Jewish

Messiah who brings God’s people salvation from their sins. It is also the most systematically arranged, utilizing concise style, fulfillment formulas, topical arrangement, and structural signals to provide a carefully structured presentation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pedagogical Suggestions Divide the class into groups to identify the main themes of Matthew’s gospel.

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

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

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

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

Student Learning ObjectivesStudents should be able to:

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

Summarize the themes of the five major discourses in Matthew. Describe the main features of Matthew’s Christology, especially with reference to the

titles Messiah/Christ, Son of David, Son of God, and Immanuel. Compare and contrast the characterization of the religious leaders and the disciples with

Mark’s presentation. Summarize Matthew’s main theological themes, especially with reference to Jesus’ role

in the climax of salvation history. Suggest the likely audience of Matthew’s gospel and his narrative purpose in writing. Provide basic evidence for the provenance, date, and authorship of Matthew’s gospel.

Other Media Sources/Websites Commentaries: bestcommentaries.com/matthew/ Website with links to books and journal articles on Matthew research:

www.questia.com/searchglobal#!/?keywords=%22gospel%20of%20matthew%22&pageNumber=1&mediaType=journals

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

Resources on Matthew: www.textweek.com/mtlk/matthew.htm The Gospel According to Matthew (movie; 1964): www.imdb.com/title/tt0058715/ The Gospel According to Matthew (movie; 1993): www.imdb.com/title/tt0301359/ The Book of Matthew: Visual Bible (movie; 2004):

archive.org/details/VideoBibleTheBookOfMatthew Article by David L. Cooper on the parables of Jesus:

www.biblicalresearch.info/page318.html Article by Tim Gallant Fulfillment in the Gospel of Matthew:

www.biblicalstudiescenter.org/interpretation/fulfillment.htm Bible Odyssey (SBL): Antioch and the Gospel of Matthew:

www.bibleodyssey.org/places/related-articles/antioch-and-the-gospel-of-matthew.aspx

Suggested Essay Questions What structural features are evident in Matthew’s gospel? What is a fulfillment formula? Know

the two main structural signals that have been identified with Matthew’s “outline”. What are the key themes of the five major discourses in Matthew’s gospel? What is Matthew’s purpose in his genealogy? Who are the main characters in Matthew’s

genealogy and why? What apparent contradiction surrounds Jesus’ teaching about the law? How would you resolve

this difficulty?

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

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

Chapter Summary Luke and Acts form a theological and narrative unity (Luke-Acts), sharing a common

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

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

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

Luke-Acts contains some of the finest literary Greek in the New Testament. Luke writes with a greater historical interest than the other gospel writers. Luke’s most distinctive structural feature is the travel narrative (Luke 9-19), an extended

account of Jesus’ journey to Jerusalem. Luke’s birth narrative (Luke 1-2) presents Jesus as the promised Messiah from the line of

David, eagerly awaited by the righteous remnant of Israel. Key features include the parallels between the births of John and Jesus, and the hymns, or praise songs, that carry the story forward.

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

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

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

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

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

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

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

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

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

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

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

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

Pedagogical Suggestions Divide the class into groups to identify the main themes of Luke’s gospel. (Alternatively,

lecture briefly on the main themes of Luke.) Then assign a key passage from Luke to each group for them to prepare a short presentation on how the passage carries forward one of Luke’s key narrative themes.

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

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

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

Student Learning ObjectivesStudents should be able to:

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

Summarize the main themes and structural features of Luke’s birth narrative. Explain the narrative and theological significance of the Nazareth sermon (Luke 4). Identify the narrative and theological function of Luke’s “travel narrative,” including the

main theme of the stories and parables presented there. Describe the main features of Luke’s portrait of Jesus, especially with reference to the

titles prophet and Messiah (Christ). Identify the central theme of Luke’s gospel and list the major sub-themes that support it.

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

Summarize the likely purpose and occasion of Luke-Acts.

Other Media Sources/Websites Commentaries: bestcommentaries.com/luke/ Resources on Luke: www.textweek.com/mtlk/luke.htm Podcast 2.6 by Philip Harland Luke’s Portrait of Jesus – Prophet Elijah, part 1:

https://archive.org/details/Podcast2.6LukesPortraitOfJesus-ProphetElijahpart1 Podcast 2.7 by Philip Harland Luke’s Portrait of Jesus – Prophet Elijah, part 2:

https://www.philipharland.com/Blog/2018/12/14/podcast-2-7-luke-portrait-jesus-2/ Book section from The life and teachings of Jesus Christ by Brian Hauglid Luke’s Three

Parables of the Lost and Found: At Textual Study: www.academia.edu/649570/Lukes_Three_Parables_of_the_Lost_and_Found_A_Textual_Study

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

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

Suggested Essay Questions What do we mean by the “unity” of Luke-Acts? How does Luke’s literary style compare to the other gospels? What is the main emphasis of Luke’s genealogy? How does it compare with Matthew’s? What are the main features of Jesus’ Galilean ministry? Why is the travel narrative also called the “Gospel for the Outcast”? Name some of the stories

and parables that carry forward this theme. Identify some of the important subthemes and state how they relate to the central theme of Luke-

Acts. Note some of the evidence for the universal application of salvation in Luke’s gospel. What do we know about Luke from Acts, Paul’s epistles, and church tradition? Who might Theophilus have been? Why did Luke write his two-volume work?

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

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

Chapter Summary John’s gospel is unique among the Gospels, with a distinct literary style and much unique

content. John often refers to Jesus’ opponents as Ioudaioi (“Jews” or “Jewish leaders”),

suggesting that he is writing to a community that has broken away from the larger Jewish community.

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

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

The Gospel is full of metaphors and symbols, with much verbal and situational irony. The prologue describes Jesus as the incarnate Word (Logos) of God, the one and only

Son who reveals the Father and brings life and light to humanity. As in the Synoptics, John the Baptist is the forerunner who prepares the way for Jesus the

Messiah. John identifies Jesus as the Lamb of God who takes away the sin of the world. Jesus’ first miracle at Cana in Galilee (chap. 2) reveals his glory and his disciples believe

in him. The wedding miracle is symbolic of the messianic banquet, a picture of God’s final salvation.

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

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

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

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

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

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

In his teaching at the Feast of Tabernacles (chaps. 7–8), Jesus draws on festival symbols to identify himself as Living Water and the Light of the World. He also identifies

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himself as the “I am” – the divine name of God from Exodus 3:14 and Isaiah 40–55 (“I am he”).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Though John’s gospel likely arose within a unique and distinct “Johannine” community (or communities) within early Christianity, attempts to identify the exact beliefs and life

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situation of this community, or to trace a composition history of the gospel, remain problematic.

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

Pedagogical Suggestions Divide the class into groups to identify the main themes of John’s Gospel. (Alternatively,

lecture briefly on the main themes of John.) Then assign a key passage from John’s gospel to each group and have each prepare a short presentation on how the passage carries forward one of John’s key narrative themes.

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

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

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

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

Student Learning ObjectivesStudents should be able to:

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

Describe the main features of John’s portrait of Jesus. Identify the central theme and narrative purpose of John’s gospel. Identify the fourfold structure of John, including the significance of the book of “signs”

and the book of “glory”. Identify and explain the significance of the “I am” statements made by Jesus in John. Summarize the main theme of John’s prologue. Explain the narrative and theological significance of Jesus’ conversations with

Nicodemus and the Samaritan woman. Summarize the nature of Jesus’ dialogues and debates with the religious leaders. Describe the narrative and theological significance of the raising of Lazarus. Summarize the main themes of Jesus’ Farewell Discourse, including the role of the Spirit

after Jesus’ departure. Explain the nature of John’s theological dualism and the distinct Johannine teaching

about salvation. Provide evidence for the authorship and likely provenance of the fourth gospel

Other Media Sources/Websites Commentaries: bestcommentaries.com/john/ Resources on John: www.textweek.com/mkjnacts/john.htm

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

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

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

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

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

Suggested Essay Questions How is John unique among the Gospels? What kinds of synoptic material does John not include

in his gospel? Identify the basic four-fold structure of John. What are the purpose and significance of the “signs” of John’s gospel? How do the conversations with Nicodemus and the Samaritan woman contribute to John’s

purpose? What does Jesus ask for in his High Priestly Prayer? What is the main theme of John’s trial and crucifixion narrative? Summarize the Christology of John’s gospel. How is the theme of salvation presented in John’s gospel and how is this different from the

Synoptics? Summarize the evidence suggesting that John the apostle wrote the fourth gospel. What problems

exist with this identification?

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Chapter 11 – Searching for the Real Jesus

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

Chapter Summary Controlled by Enlightenment-era rationalism, the nineteenth century Quest for the

Historical Jesus (the First Quest) sought to establish Jesus as a nonsupernatural teacher of love and humanistic philosophy.

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

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

D. F. Strauss treated the gospel stories as mostly myths invented by the early church. William Wrede challenged the First Quest’s assumption concerning the historicity of

Mark’s gospel, claiming that Mark was a creative theologian who invented much of his story around the motif of the “messianic secret.”

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

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

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

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

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

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

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

The “criteria of authenticity” are used by scholars to test the historicity of the words and deeds of Jesus. Historically, the most basic has been the criterion of dissimilarity, which

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claims sayings of Jesus are authentic if they are distinct from both Judaism and early Christianity.

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

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

Pedagogical Suggestions Break into groups and assign these topics: First Quest, Second Quest, No Quest, Third

Quest, and Jesus Seminar. Ask students to discuss the main focus and conclusion of each period or movement and to provide a short report of their findings to the class.

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

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

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

Student Learning ObjectivesStudents should be able to:

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

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

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

Discuss the main methodological issues related to contemporary Jesus studies Summarize the main contemporary portraits of Jesus.

Other Media Sources/Websites From Jesus to Christ. The First Christians. PBS Home Video.

www.pbs.org/wgbh/pages/frontline/shows/religion/ Article by Michael Burer, A Survey of Historical Jesus Studies from Reimarus to Wright:

bible.org/article/survey-historical-jesus-studies-reimarus-wright Article by N. T. Wright Five Gospels but no Gospel. Jesus and the Seminar:

http://ntwrightpage.com/1999/01/01/five-gospels-but-no-gospel-jesus-and-the-the-seminary/

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

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

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

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

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

Suggested Essay Questions What were the characteristics of the First Quest? Summarize the significance of E. Troeltsch, D. F. Strauss, J. Weiss, W. Wrede, M. Kähler, and

the history of religions school for historical Jesus studies. Summarize the perspective of R. Bultmann. Why is Bultmann’s era known as the period of No

Quest? How was the New (Second) Quest started? What are its characteristics? What is the Third Quest? What is the Jesus Seminar? What were its goals? What were its

conclusions? What are the “criteria of authenticity”? Summarize the criteria of dissimilarity, coherence,

multiple attestation, embarrassment, and divergent traditions. Summarize the five main portraits of Jesus: Cynic-like philosopher, spirit-endowed holy man,

social revolutionary, eschatological prophet, and Messiah.

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Chapter 12 – The Historical Reliability of the Gospels

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

Chapter Summary While no one reads the Gospels without presuppositions, this does not mean all truth is

relative. Historical events can be judged by carefully weighing the evidence. The fact that the gospel writers have strong faith commitments does not negate the

historical reliability of their gospels. All historians have a worldview and a belief system that motivates their writing.

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

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

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

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

Jesus’ unique style of speaking in John is not as different from the Synoptics as is sometimes supposed and may be explained by a combination of John’s paraphrase of Jesus’ teaching and his Spirit-inspired interpretation of Jesus’ words.

John’s high Christology is not as unique as is sometimes supposed. The Synoptics also reveal a high implicit Christology, while John shares with them an emphasis on Jesus’ messiahship and the mystery that surrounds his identity.

It is a false dichotomy to contrast the historical and theological features of the Gospels. Good history can also be good theology.

Pedagogical Suggestions Set up a debate in which some students challenge the historicity and reliability of the

Gospels while other defend them. You might assign preparation for this as homework. Have the students do assignment 12.2 in the workbook. Have students discuss key issues related to historical questions, such as the burden of

proof and the role of presuppositions and worldview assumptions. Various debates can be found online on this topic. Here is one between James White and

Bart Ehrman: (www.youtube.com/watch?v=moHInA9fAsI),

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Student Learning ObjectivesStudents should be able to:

Discuss the role of presuppositions in historical research. Summarize the main evidence for the general reliability of the gospel tradition. Provide suggested solutions for apparent contradictions among the Gospels. Explain some of the reasons for differences between John and the Synoptics.

Other Media Sources/Websites An article by Michael J. Kruger Is the Gospel of John History or Theology?:

michaeljkruger.com/is-the-gospel-of-john-history-or-theology/ Podcast NT Pod 48 by Mark Goodacre Why Study the Historical Jesus?:

https://podcasts.apple.com/us/podcast/nt-pod-48-why-study-the-historical-jesus/id319974061?i=1000090468615

See debates above on the historical Jesus.

Suggested Essay Questions Is it possible to write or read history without being influenced by presuppositions and a

worldview? Why or why not? Do the faith commitments of the gospel writers negate their claim to write accurate history?

Why or why not? What is some of the evidence that Luke was an accurate historian? What is the evidence for a generally reliable gospel tradition? How might we explain some of the apparent contradictions among the Gospels? What is the evidence for the historical reliability of John? What is a hermeneutic of trust? A hermeneutic of suspicion?

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Chapter 13 – The Contours and Chronology of Jesus’ Ministry

Key TermsThere are no key terms for this chapter

Chapter Summary Core features of Jesus’ ministry (agreed on by almost everyone), include: the prophetic

ministry of John the Baptist, the baptism of Jesus by John, Jesus’ preaching about the kingdom of God and healing ministry in Galilee, growing opposition by Jewish religious authorities, Jerusalem ministry during which there was an incident in the temple, arrest by Jewish and/or Roman authorities, trial of some sort by Jewish and/or Roman authorities, execution by the Romans ordered by Pontius Pilate, followed by reports of his resurrection by his disciples.

Jesus was born sometime between 7 and 4 BC during the reign of Herod the Great. Jesus’ public ministry probably occurred either from AD 27 to 30 or AD 30 to 33. Both

dates have supporting evidence, though the earlier one is perhaps more likely. Jesus was likely crucified on Friday, Nisan 15 (Passover), in either AD 30 or 33.

Pedagogical Suggestions Divide the class into groups to prepare basic biographies of Jesus (one or two paragraphs)

based on the facts that most scholars agree on. Compare results and discuss. Using the questions in the first paragraph on p. XXX? (p.405 in 1st ed), ask students to

identify the key points on which scholars disagree. Discuss the various ways people answer these questions.

Student Learning ObjectivesStudents should be able to:

Summarize the key events in Jesus’ ministry (agreed on by most scholars). Identify the likely chronology of Jesus’ birth and public ministry.

Other Media Sources/Websites Article by J. Peter Bercovitz Messianic Expectation in Judaism, its Reception in the Early

Church and Jesus: www.paulonpaul.org/jesus/narr_3_messianic-expect%27n.htm The Messianic Idea in Judaism: www.jewfaq.org/mashiach.htm

Suggested Essay Questions Identify the key features of Jesus’ ministry that are agreed upon by almost everyone. What are the most likely dates for Jesus’ public ministry and for his crucifixion? During

what Jewish festival was Jesus crucified?

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Chapter 14 – Jesus’ Birth and Childhood

Key Terms“inn” (katalyma), Archelaus, Bethlehem, birth narratives, census, genealogies, Herod the Great, infancy gospels, levirate marriage, magi, midrash, Nazareth, Sepphoris, tekton, virginal conception

Chapter Summary Though the birth narratives of Matthew and Luke serve as theological introductions to

their respective gospels, this does not mean they are legendary or midrashic expansions of Scripture.

The differences between the two genealogies in Matthew and Luke can be plausibly explained in various ways. They may represent the genealogies of Joseph and Mary, respectively, a royal genealogy versus a physical genealogy, or Joseph’s natural genealogy versus a legal one (through adoption or levirate marriage).

There is little evidence to suggest that Jesus’ virginal conception was a myth created by the church to fulfill prophecy. Matthew and Luke independently attest to it, and Luke does not explicitly link it to Isaiah 7:14. The event teaches that Jesus’ conception was a supernatural act of God, bringing together the human and divine in one person.

While some scholars claim Jesus was born in Nazareth, Matthew and Luke independently attest to Jesus’ Bethlehem birth. Since Luke does not mention Micah 5:2, it is unlikely that the tradition was created around this prophecy.

While the census described in Luke 2 does not have clear corroboration in Roman records, it fits Caesar Augustus’ pattern of provincial restructuring.

The “inn” from which Jesus’ parents were turned away was probably not an ancient hotel, but the sleeping quarters of a private residence. Because of crowded conditions, Jesus was born in a humble place reserved for animals.

The visit of the magi, who were perhaps court astrologers from Persia or Arabia, shows the worldwide significance of Jesus’ birth.

Herod’s attempt to kill the infants of Bethlehem fits well his character as a cruel and despotic ruler. Considering Herod’s many atrocities, it is not surprising that this minor event is not recorded by Josephus or other historians.

Because Archelaus, Herod’s cruel and incompetent son, was ruling in Judea after his father’s death, Joseph and Mary returned to Nazareth after their residence in Egypt.

Jesus likely had an ordinary childhood growing up in a conservative Jewish home. He had four brothers and two or more sisters and would have learned carpentry from his father. Luke’s account of his childhood visit to Jerusalem confirms Jesus’ growing awareness of a unique Father-Son relationship with God.

Pedagogical Suggestions Assign the students to research the four women in Jesus’ genealogy in Matthew,

describing as much about them as possible. Why might Solomon’s mother not have been mentioned by name?

Assign the students to prepare a historically accurate Christmas pageant that avoids the typical myths found in nativity plays. Suggest they begin by listing the common errors made.

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Student Learning ObjectivesStudents should be able to:

Describe the nature and purpose of the birth narratives. Note key differences between the genealogies of Matthew and Luke and the possible

reasons for these differences. Summarize the historical evidence for events surrounding Jesus’ birth, including the

virginal conception, the census, the Bethlehem birth, and the visit of the Magi. Describe Jesus’ family life in terms of parent’s social status, siblings, occupational and

religious training, and languages spoken.

Other Media Sources/Websites Article by Arnold G. Fruchtenbaum The Genealogy of the Messiah:

www.jewsforjesus.org/publications/issues/v05-n06/genealogy Website with links regarding Herod the Great and his descendants: www.bible-

history.com/herod_the_great/ Bible Odyssey (SBL): Helen K. Bond, “The Nativity”:

www.bibleodyssey.org/passages/main-articles/nativity-luke-2120.aspx Bible Odyssey (SBL): Stephen Nissenbaum, “Luke’s Nativity and the Battle over

Christmas”: www.bibleodyssey.org/passages/related-articles/lukes-nativity.aspx Bible Odyssey (SBL): Mary Foskett, “Virgin Birth and What It Means”:

www.bibleodyssey.org/people/related-articles/virgin-birth-and-what-it-means.aspx Bible Odyssey (SBL): Brent Landau, “Magi”: www.bibleodyssey.org/passages/related-

articles/magi.aspx

Suggested Essay Questions What is the evidence that Matthew and Luke are using historical traditions in their birth

narratives, rather than merely creating stories to fit their theological agendas? What are the main differences between the genealogies of Matthew and Luke? What are

some possible solutions to the problem of two different genealogies for Jesus? What are some of the problems and possible solutions concerning the census associated

with Jesus’ birth? Identify some common misconceptions related to the birth of Jesus, such as the nature of

the inn, the number of magi, and the time of their arrival. Who were Jesus’ brothers? What was their actual relationship to Jesus? (Identify the

various views.)

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Chapter 15 – The Beginning of Jesus’ Ministry

Key Termsbaptism of Jesus, John the Baptist, mikveh, proselyte baptism, temptation of Jesus

Chapter Summary John the Baptist is presented in all four gospels as the precursor for Jesus, the prophetic

herald of messianic salvation. John’s water baptism has antecedents in Jewish ceremonial cleansings and proselyte

baptism but is best viewed as a unique application symbolizing a person’s repentance and preparation for the kingdom of God.

Jesus identified John as the last and greatest of the Old Testament prophets. John was imprisoned and eventually executed by Herod Antipas after criticizing Herod

for his divorce and remarriage to Herodias, his brother Philip’s wife. Jesus’ baptism by John is one of the most undisputed events in his life. It marks Jesus’

“anointing” as Messiah and empowering for ministry. The voice from heaven, echoing Psalm 2:7, Isaiah 42:1, and Genesis 22:2, implicitly identifies Jesus as the Messiah who will offer himself as a sacrifice for sins.

Jesus’ temptation concludes his preparation and commissioning for ministry. The account is analogous to Israel’s testing in the wilderness and Adam’s testing in the garden. Where Adam and Israel failed, Jesus succeeds, confirming that he is the true Son of God, able to accomplish God’s final salvation.

Pedagogical Suggestions Provide students with Josephus’s description of John the Baptist (Antiquities 18.5.2

§116–118). Have them compare this account with those in the Gospels, noting agreements and differences.

Have students discuss (and perhaps debate) why Jesus was baptized by John. Consider: Does this suggest he was John’s disciple? Was Jesus’ baptism for repentance? Why did he do it?

Student Learning ObjectivesStudents should be able to:

Summarize the role and ministry of John the Baptist according to the Gospels. Discuss the likely background and purpose of John’s “baptism of repentance.” Explain the significance of Jesus’ baptism, including the Old Testament allusions from

God’s voice from heaven. Identify the main theme of the temptation account and explain the significance of the

implicit analogies to Israel in the wilderness and Adam in the garden.

Other Media Sources/Websites Article by Ron Moseley The Jewish Background of Christian Baptism:

https://www.puritanboard.com/threads/the-jewish-background-of-christian-baptism.41025/

Article by Colin Brown, “What Was John the Baptist Doing?” biblicalstudies.org.uk/pdf/baptist_brown.pdf

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Bible Odyssey (SBL): Ian Werrett, “John the Baptist”: www.bibleodyssey.org/people/main-articles/john-the-baptist.aspx

Bible Odyssey (SBL): Helen K. Bond, “John and Jesus: Mentor or Rival?”: www.bibleodyssey.org/people/related-articles/john-and-jesus-mentor-or-rival.aspx

Suggested Essay Questions What role does John the Baptist play in the gospel tradition? What Old Testament texts

are used to describe him? How did Jesus describe him? What is the possible background to John’s “baptism of repentance”? What is the main theme of the temptation account? What two analogies appear to be

present? Explain their significance.

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Chapter 16 – The Message of Jesus

Key TermsAdolf Jülicher, antithetical parallelism; figures of speech used by Jesus: hyperbole, irony, metaphors, parables, paradox, proverbs and aphorisms, puns, riddles, similes, synonymous parallelism

Chapter Summary Jesus taught with extraordinary authority and engaged his audiences with captivating

stories and vivid figures of speech. His central message concerned the coming of the kingdom of God. The kingdom is both a

present reality and a future hope. God’s end time salvation has been inaugurated in the present through Jesus’ words and deeds and will be consummated in the future when the Son of Man returns in glory. It is both “already” and “not yet.”

Concerning the law of Moses, Jesus (a) emphasizes the true meaning and spirit of the law, a reflection of God’s righteous character, and (b) identifies himself as the fulfillment of the law, establishing a new covenant through his righteous life and death on the cross.

Jesus’ teaching about the law looks past the law given at Mount Sinai to the very character of God, who gave the law. The whole law can be summed up in the love commandment because this reflects the fundamental nature of God, who is absolute love.

Jesus’ teaching emphasizes both God’s free grace offered to sinners, but also the high cost of discipleship. Radical commitment to Jesus Christ is the natural consequence of a life freely transformed by God’s Spirit.

Jesus’ teaching on poverty and wealth must be seen as both literal and spiritual. Entering the kingdom of God requires the repudiation of self-sufficiency of every kind and humble dependence on God.

Jesus’ parables used vivid and memorable scenes from everyday life to teach profound spiritual truth. While not all of the features of the parables can be allegorized, many parables do contain allegorical elements.

To understand the parables it is important (a) to interpret them first and foremost in the context of Jesus’ ministry, (b) to relate them to his preaching of the kingdom of God, (c) to recognize their cultural and literary background in the OT and Judaism, (d) to seek the primary point of the parable, (e) to exercise caution concerning allegorical elements, and (f) to determine the narrative function of the parable in the gospel in which it appears.

Pedagogical Suggestions Have the students do assignment 16.2 in the workbook. Discuss Jesus’ attitude towards the Old Testament law. Did he command his followers to

obey it? What did he intend with reference to the law? Break into groups to discuss key principles for interpreting the parables. Then, assign a

parable to each group and have them apply these principles to the parable.

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Student Learning ObjectivesStudents should be able to:

Describe the nature and uniqueness of Jesus’ teaching. Explain the background and meaning of the kingdom of God in Jesus’ teaching. Summarize Jesus’ teaching concerning the law of Moses and its fulfillment. Relate Jesus’ teaching about God’s free grace to his teaching on the high cost of

discipleship. Discuss the significance of Jesus’ teaching about poverty and wealth. Explain the nature and purpose of Jesus parables and suggest principles for their accurate

interpretation.

Other Media Sources/Websites Article by Bernardo Estrada Parable or Allegory? A Century of Interpreting Parables:

www.academia.edu/7112909/PARABLE_OR_ALLEGORY_A_Century_of_Interpreting_Parables_The_Legacy_of_Adolf_J%C3%BClicher

Article on Parables from Frontline, From Jesus to Christ: www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/parables.html

Teaching Methods of Jesus: www.biblicaltraining.org/library/teaching-methods-jesus Bible Odyssey (SBL): Klyne Snodgrass, “Parables of Jesus”:

www.bibleodyssey.org/people/related-articles/parables-of-jesus.aspx

Suggested Essay Questions What distinguished Jesus’ teaching from that of the scribes of his day? What were Jesus’

favorite teaching techniques? What was Jesus’ central message? What is the OT and Jewish background to the

kingdom of God? What did Jesus mean by the “kingdom of God”? How do the present and future dimensions of the kingdom relate to one another?

Did Jesus affirm the validity of the OT law or did he overrule it? What is the solution to this paradox?

How can we reconcile Jesus’ teaching on God’s free grace offered to sinners and the high cost of discipleship?

Is Jesus’ teaching about poverty and wealth meant to be taken spiritually or literally? How do these two relate to one another?

Summarize the history of research on parables, especially in relation to whether they should be interpreted allegorically.

Identify key principles for interpreting the parables.

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Chapter 17 – The Miracles of Jesus

Key TermsApollonius, charismatic holy men, David Hume, deism, divine men, exorcisms, healings, materialism, nature miracles, resuscitations and revivifications

Chapter Summary The question of miracles must be examined first philosophically, concerning their logical

possibility, and then historically, concerning their actual occurrence. Contrary to the claims of David Hume, no valid philosophical argument mitigates against

the possibility of supernatural intervention in the so-called “laws” of nature. Historically, a miracle should be accepted or rejected if there is enough historical

evidence to confirm it with a high degree of probability. There is near universal agreement that Jesus was viewed by his contemporaries as a

healer and an exorcist. Parallels between Jesus’ miracles and those of first-century magicians, Hellenistic divine

men, or charismatic holy men are unconvincing, making it unlikely that the church created the gospel miracle tradition in imitation of these.

Jesus’ miracles reveal the power and presence of the kingdom in his actions. The healings and exorcisms symbolize the reversal of the curse and the defeat of sin and Satan. The resuscitations reveal the power of the final resurrection with the coming of the kingdom.

The so-called nature miracles function as enacted parables, revealing the presence and power of the kingdom and the dawn of the new age of salvation.

Pedagogical Suggestions Present David Hume’s objections to miracles. Divide the class into groups to respond to

each of these. Be sure they illustrate each. There are some debates on miracles online. Watch, for example, the debate with Michael

Shermer vs. Luuk Vandeweghe (https://www.youtube.com/watch?v=AgVCo5Jeq3UBreak into groups and assign each group one category of miracles: exorcisms, healings, raising the dead, and nature miracles.

Student Learning ObjectivesStudents should be able to:

Discuss and respond to objections to the possibility of miracles. Summarize evidence for Jesus’ reputation as an exorcist and healer. Compare Jesus’ healings with those of other first-century miracle workers. Discuss the significance of Jesus’ exorcisms, healings, revivifications, and nature

miracles.

Other Media Sources/Websites

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Article by Walter L. Liefield The Hellenistic “Divine Man” and the figure of Jesus in the Gospels: www.etsjets.org/files/JETS-PDFs/16/16-4/16-4-pp195-205_JETS.pdf

Article by Andrew J. Kelley Miracles, Jesus, and Identity: A History of Research regarding Jesus and Miracles with Special Attention to the Gospel of Mark: cbi.sagepub.com/content/13/1/82.short?rss=1&ssource=mfr

Debate between Michael Shermer and Luuk Vandeweghe: Are the Miracles of Jesus Believable? https://www.youtube.com/watch?v=AgVCo5Jeq3U

List of Jesus’ Miracles: www.jesus.org/life-of-jesus/miracles/what-miracles-did-jesus-perform.html

Suggested Essay Questions In what ways is the question of miracles both a philosophical one and a historical one? How would you answer David Hume’s objections to miracles? Why do most historians accept that Jesus had a reputation as a healer and exorcist? What

is the evidence for this? To what ancient parallels have Jesus’ miracles been compared? What similarities and

differences were there between Jesus and so-called divine men? What similarities and differences between Jesus and charismatic holy men?

According to Jesus’ teaching, what was the significance of his exorcisms? His healings? The revivifications? The nature miracles?

46

Chapter 18 – The Messianic Words and Actions of Jesus

Key Termsamen, apostle, disciple, Lord, maranatha, Messiah, Son of God, Son of Man, the Twelve

Chapter Summary The actions as well as the words of Jesus can tell us a great deal about his self-

understanding and his aims. Jesus’ extraordinary authority is evident in many ways: his claim to be the inaugurator of

the kingdom of God, his authority over demons and disease, his claim to speak for God, his authority over the law, his forgiveness of sins, and his claim to be the final judge of all people.

Jesus’ aims or intentions are seen in various ways:1) He appoints the Twelve, representing the remnant of Israel and the end-times people

of God.2) He associates with sinners and outcasts, offering them free forgiveness of sins in the

new age of salvation.3) He repeatedly hints that his message will go to the Gentiles, evidence that Isaiah’s

promise of salvation for the Gentiles is now being fulfilled (Isa. 42:6; 49:6).4) Jesus’ entry into Jerusalem on a donkey was an intentional enactment of Zechariah

9:9, indicating that Jesus is the peace-bringing king of Israel.5) Jesus’ clearing the temple was likely a symbolic act of judgment, indicating that the

age of temple worship was giving way to the new covenant age of salvation. The messianic titles attributed to Jesus tell us a great deal about his identity and purpose:

1) Jesus’ words and actions suggest he believed himself to be the Messiah, God’s end-time agent of salvation.

2) Son of Man, Jesus’ favorite self-designation, emphasizes his true humanity and identifies him with the exalted messianic figure in Daniel 7:13-14, but avoids the political preconceptions associated with other titles like Messiah and Son of David.

3) The evidence is strong that Jesus considered himself the unique Son of God: the title is closely linked to Jesus’ messiahship; the Aramaic term Abba (“Father”), which Jesus used to address God is almost certainly authentic; several synoptic passages where Jesus identifies himself as the Son have a good claim to authenticity (Mark 12:1-11 par.; Mark 13:32/Matt. 24:36; Matthew 11:27/Luke 10:22).

4) Passages like Mark 12:35-37 suggest that Jesus viewed himself as the exalted Lord, greater even than David.

5) While Jesus did not explicitly identify himself as divine in the Synoptics, his claims to speak and act with the authority of Yahweh come close and suggest that the church’s later christological confessions are a natural development of meditation on the significance of Jesus’ person and work.

47

Pedagogical Suggestions Break into groups and assign one of these key events to each group: calling disciples,

dining with sinners, entering Jerusalem on a donkey, clearing the temple. Have each group review the passages associated with their assigned event and assess what these actions tell us about Jesus’ self-understanding and aims.

Assign students to identify the Old Testament background and meaning of each of these messianic titles: Messiah, Son of Man, Son of God, Lord.

Have the students do assignment 18.1 in the workbook.

Student Learning ObjectivesStudents should be able to:

Summarize the authoritative claims of Jesus and their significance with reference to his self-understanding.

Identify key events and features of Jesus’ ministry that provide insight into his aims or intentions.

Describe the Jewish background for various messianic titles attributed to Jesus (Messiah, Son of Man, Son of God, Lord) and discuss their meaning in the context of his ministry.

Other Media Sources/Websites N. T. Wright on the Significance of the title Son of Man: www.youtube.com/watch?

v=WXQbBhNSkHs “Son of Man” in Oxford Biblical Studies Online:

www.oxfordbiblicalstudies.com/article/opr/t94/e1795

Suggested Essay Questions What claims did Jesus make that exhibit his extraordinary sense of authority? Identify what the following features of Jesus’ ministry indicate about his aims or purpose:

his appointment of the Twelve; his association with sinners and outcasts, his attitude toward the Gentiles, his entrance into Jerusalem on a donkey, his clearing of the temple.

Summarize the Jewish background of the following messianic titles: Messiah, Son of Man, Son of God, Lord.

Summarize the evidence that Jesus identified himself with each of these titles. What did he mean by them?

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Chapter 19 – The Death of Jesus

Key Termseucharistic words, passion predictions, Pontius Pilate, ransom saying, suffering servant

Chapter Summary The evidence suggests that both Roman and Jewish authorities were active participants in

the arrest and trial of Jesus. The crucifixion was ordered by Pilate and carried out by Roman soldiers.

Pilate probably acted against Jesus to placate the temple leadership, to prevent a popular revolt, and to serve as a grim warning to other troublemakers.

The Jewish authorities probably acted against Jesus because he threatened their influence among the people and because he directly challenged their legitimacy as guardians of Torah and temple.

Even apart from Jesus’ explicit passion predictions, there is good evidence that he foresaw and predicted his coming death. He faced strong opposition from the religious leaders and frequently compared himself to the suffering prophets of old.

The significance Jesus gave to his coming death can be discerned through his eucharistic words at the Last Supper and the ransom saying of Mark 10:45, both of which have good claims to authenticity. Together these indicate that Jesus saw his death as a sacrificial death for the sins of his people, bringing spiritual freedom through a new exodus and establishing a new covenant relationship with God.

Pedagogical Suggestions Have the students do assignment 19.2 in the workbook. Stage a debate over who was responsible for Jesus’ death. Assign one side to defend (or

prosecute) the Romans; assign the other side to defend (or prosecute) the Jewish leadership.

Present the students with a list of passages that indicate Jesus went to Jerusalem intending to die. Have students discuss whether these passages should be considered historically reliable and why.

Student Learning ObjectivesStudents should be able to:

Discuss the likelihood of Roman and Jewish participation in the arrest, trial, and crucifixion of Jesus.

Summarize the historical situation and likely causes for the arrest and execution of Jesus. Weigh the evidence that Jesus predicted his suffering and death. Discuss the significance Jesus gave to his approaching death.

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Other Media Sources/Websites Who was responsible for Jesus’ death: www.gotquestions.org/responsible-Christ-

death.html Bible Odyssey (SBL): Mark Allen Powell, “The Crucifixion of Jesus and the Jews”:

www.bibleodyssey.org/passages/related-articles/crucifixion-of-jesus-and-the-jews.aspx Bible Odyssey (SBL): Harold Attridge, “Why the Romans Crucified Jesus”:

www.bibleodyssey.org/tools/video-gallery/w/why-the-romans-crucified-jesus.aspx Bible Odyssey (SBL): Marcus Borg, “Jesus and Politics”:

www.bibleodyssey.org/people/related-articles/jesus-and-politics.aspx

Suggested Essay Questions What role did the Roman authorities and the Jewish religious leaders likely play in the

arrest, trial, and crucifixion of Jesus? Why did Pilate act against Jesus? What brought Jesus into conflict with the scribes and Pharisees? With the high priest and

the Sanhedrin? What is the evidence that Jesus foresaw and predicted his own death? What significance did Jesus give to his death? What evidence is there for the historicity

of Jesus’ eucharistic words and of the ransom saying of Mark 10:45?

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Chapter 20 – The Resurrection of Jesus

Key TermsJoseph of Arimathea, legendary development theory, swoon theory, theft theory, wrong tomb theory Chapter Summary

Rationalistic explanations for the resurrection, like the swoon theory, the wrong tomb theory, and the stolen body theory, are generally rejected by scholars today.

The most widely held rationalistic explanation is that the disciples had spiritual experiences – especially through visions and dreams – that convinced them that Jesus had been vindicated and exalted by God to his right hand, and that those experiences eventually developed into resurrection legends told and retold in the church.

Five points of reliable historical evidence argue against this legendary development view: (a) Jesus died by crucifixion in about AD 30; (b) he was buried in a tomb owned by Joseph of Arimathea; (c) the tomb was discovered empty on the third day after his death; (d) many witnesses then saw Jesus alive; (e) this event transformed the lives of his closest followers.

In its first-century Jewish context, the resurrection would have been understood not as a temporal event but as the end-times day of judgment, when God would raise the dead, punish the wicked, and reward the righteous.

Jesus’ resurrection must be understood within this context. It is not simply the restoration of physical life but also the beginning of the end-times restoration of creation and the defeat of sin, Satan, and death.

Pedagogical Suggestions Assign students to do assignment 20.2 in the workbook There are a variety of debates on the resurrection online. Prepare discussion questions for

these. For example, watch Crossan & Borg vs. White & Renihan’s debate here:(www.youtube.com/watch?v=waiM136MeuU)

Ask students to discuss the “practically indisputable” evidence for the resurrection. Do they agree with all of it? What challenges might they make to this evidence? What are some answers to their own challenges?

Student Learning ObjectivesStudents should be able to:

Summarize the rationalistic explanations for the resurrection, especially the claim that the resurrection stories are legendary tales arising out of the visionary experiences of the disciples.

Present the most historical reliable evidence in support of the resurrection. Describe the meaning of resurrection in its first-century Jewish context. Explain the theological significance of Jesus’ resurrection, as viewed within this first-

century context of meaning.

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Other Media Sources/Websites See the Resurrection debates listed in Pedagogical Suggestions above. Transcript of resurrection debate: https://www.reasonablefaith.org/media/debates/is-

there-historical-evidence-for-the-resurrection-of-jesus-the-craig-ehrman/ Bible Odyssey (SBL): N. T. Wright, “Resurrection and Afterlife”:

www.bibleodyssey.org/tools/ask-a-scholar/resurrection-and-afterlife.aspx

Suggested Essay Questions Identify various rationalistic explanations for the resurrection. What is the most widely

held rationalistic explanation today? Note the five pieces of highly reliable evidence that together support the historicity of the

resurrection of Jesus. What was the significance of the resurrection of the dead in first-century Judaism? In what sense is the resurrection of Jesus the beginning of the final resurrection? How would Jesus likely have understood the resurrection in light of the teaching of Isaiah

and other OT prophets?

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Chapter Quizzes

Chapter 1 – What are the Gospels?

True/False1. The apocryphal gospels provide a great deal of early and reliable information concerning

the historical Jesus. False

2. The text argues that the Gospels are best read and studied harmonistically, bringing them together as a single story. False

3. The Gospels have much in common with Greco-Roman works known as bioi, or biographies. True

4. The apostle Paul repeats many of the stories and sayings of Jesus found in the Gospels. False

5. Greco-Roman sources outside the New Testament provide very little additional information beyond what we learn from the New Testament gospels. True

6. Matthew is not one of the Synoptic Gospels. False

7. The Gospels were written partially for theological reasons in order to settle internal disputes. True

8. The value and historicity of the apocryphal gospels continues to be debated. True

9. The implied audience refers to the general kinds of readers of the Gospels. True

10. According to the text, the Gospels were primarily written to unbelievers. False

Fill in the Blank11. The Gospels are identified in the text as historical ________________ motivated by

______________ concerns. narrative…theological

12. The second century movement that taught that salvation came through secret knowledge of a person’s true spiritual identity is known as ____________. Gnosticism

13. The most theological of the four gospels is the gospel of . John

14. The Synoptics place emphasis on the geographical movement from _________________ to ___________________. Galilee … Jerusalem

15. The language Jesus probably spoke was . Aramaic.

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Multiple Choice16. The early Christian writer who tried to merge the four gospels into a single harmony, or

Diatessaron, is:a) Augustineb) Tatianc) Papiasd) Luther

17. To read the Gospels “horizontally” means:a) to follow each story through from beginning to endb) to compare the Gospels to one another to discern their distinctivesc) to examine the historical contexts and background of each gospeld) to search for the sources behind each gospel

18. To read the Gospels “vertically” means:a) to compare the Gospels to one another to discern their distinctivesb) to search for the sources behind each gospelc) to examine the historical contexts and background to each gospeld) to follow each story through from beginning to end

19. The apostle Paul uses the term “gospel” (euangelion) to describe:a) the oral preaching of the good news about Jesusb) the gospel of Markc) the gospel of Luked) the gospel of John

20. The Jewish historian ____________ briefly mentions Jesus twice in his writings.a) Caiaphasb) Augustinec) Josephusd) Hillel

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Chapter 2 – Exploring the Origin and Nature of the Gospels:Historical-Critical Methods of Gospel Research

True/False1. Form criticism studies the final editing of the sources by the gospel writers. False

2. Source criticism studies the nature of the written sources behind our written Gospels. True

3. Redaction criticism studies the oral period of the transmission of the gospel tradition. False

4. Source criticism uses categories such as pronouncement stories, miracle stories, and parables. False

5. Redaction criticism focuses on the evangelists’ additions, omissions, alterations, and seams. True

6. Matthew and Luke differ considerably from each another. True

7. Stage 1 in the development of the Gospels was the period of oral tradition, when the sayings and stories of Jesus were passed down primarily through the spoken word. False

8. According to the text, the synoptic problem is that the gospel of John has many stories different from the other three Gospels. False

9. Scholars have identified the origin of the Q document. False

10. Mark has a rougher, less-polished Greek style than Matthew or Luke. True

Fill in the Blank11. ___________ has a larger number of difficult and potentially offensive readings than the

other two Synoptics. Mark

12. ___________ has a larger number of Aramaic words than the other two Synoptics. Mark

13. A short episode (pericope) that climaxes in an authoritative statement by Jesus is called a ____________________________. pronouncement story

14. The German phrase Sitz im Leben means ____________________________. setting in life

15. A “redactor” is ____________________. an editor

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Multiple Choice16. Which early church father first discussed a potential literary relationship among the

Synoptic Gospels?a) Jeromeb) Augustinec) Tertulliand) Polycarp

17. Which gospel do most NT scholars consider to have been written first?a) Matthewb) Markc) Luked) John

18. The designation “Q” refers to gospel material:a) that appears in Matthew and Mark but not in Lukeb) that appears in Matthew and Luke but not in Markc) that appears in Mark and Luke but not in Matthew

19. The Two (or Four) Source theory says:a) Matthew wrote first, and both Luke and Mark used him as a sourceb) Mark wrote first, and both Matthew and Luke used him as a sourcec) Luke wrote first, and both Mark and Matthew used him as a sourced) Matthew wrote first, and Mark wrote independently of him

20. The Griesbach Hypothesis claims that:a) Mark wrote first, and both Matthew and Luke used him as a sourceb) Matthew wrote first, Luke used Matthew, and Mark used bothc) Luke wrote first, and both Matthew and Mark abbreviated himd) There is no direct literary dependence among the Synoptics

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Chapter 3 – Reading and Hearing the Gospel Stories:Literary-Critical Methods of Gospel Research

True/False1. Setting refers not only to places, but also to social and temporal settings. True

2. Structuralism is a method that argues that literature functions at the level of “deep structure” according to certain rules or laws, i.e., a “grammar” of literature. True

3. Reader-response criticism is a method that claims language is inherently imprecise, and therefore literature is ultimately meaningless. False

4. Narrative criticism is a method that examines the Gospels as story. True

5. According to the text, the narrative world of the Gospels is limited to daily life at the beginning of the first century. False

6. Two fundamental features of plot are causation and conflict. True

7. A group of related scenes make up an episode. False

8. The implied reader’s response to the narrative is unpredictable and sometimes inappropriate. False

9. Canon criticism falls under the category of literary criticism. True

10. The evaluative point of view refers to the values, beliefs, and worldview that the reader is expected to adopt. True

Fill in the Blank11. In narrative criticism, a group of related events (or incidents) make up a __________.

scene

12. Jesus’ first conflict in Mark is with __ __ _. Satan

13. In Luke the religious leaders Jesus socializes with are the __ . Pharisees

14. characters are complex and often unpredictable. Round

15. In the Gospels the is a place of testing and revelation. desert

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Multiple Choice16. In narrative criticism, the implied reader is:

a) the historical readers who first heard the book readb) the voice you hear telling the storyc) a present day reader who is fully aware of the historical context of the bookd) an imaginary person who responds appropriately to the narrative strategy

17. A flat character is:a) the villain or antagonist of a storyb) a simple, predictable character with few complex traitsc) a minor character who appears only once or twiced) the protagonist or hero of the story

18. Chiasm refers to:a) any non-literal figure of speechb) a framing structure that “sandwiches” one story in the middle of anotherc) inverse parallelism, such as an ABBA pattern of textd) a parable or similitude

19. Intercalation refers to:a) any non-literal figure of speechb) a framing structure that “sandwiches” one episode into the middle of anotherc) inverse parallelism, such as an ABBA pattern of textd) a parable or similitude

20. Poststructuralist methodologies are characterized by the assumption that:a) literature functions in conventional patternsb) first-century audiences were primarily illiteratec) the locus of meaning lies with the reader rather than the author or the textd) language is intended to persuade and produce a desired effect upon the reader

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Chapter 4 – The Historical and Geographical Setting of the Gospels

True/False 1. The Ptolemaic empire, which dominated Palestine from 323-198 BC, was centered in

Egypt. True

2. The man nicknamed “Maccabeus” who became leader of the Maccabean revolt after the death of his father Mattathaias was John Hycanus. False

3. The Seleucid period is primarily known for the tolerance shown to Jewish culture and religion. False

4. The son of Herod who executed John the Baptist was Herod Agrippa. False

5. Following the conquests of Alexander the Great, Greek became the language of trade and government in Palestine. True

6. The Septuagint (LXX) became the Bible of Diaspora Jews. True

7. The Roman emperor who is given credit for establishing the Pax Romana is Julius Ceasar. False

8. Akiba helped to re-establish Judaism after the Jewish war at the coastal town of Jamnia. False

9. Herod the Great, son of Antipater, who ruled Palestine for the Romans, was Idumean (or Edomite) by ethnicity. True

10. The Second Temple was destroyed by the Romans in AD 70. True

Fill in the Blank11. The victory of the Maccabees over their Syrian oppressors is celebrated in the Jewish

Feast of _______________________. Hanukkah

12. The aristocratic group that arose from the supporters of the Hasmonean dynasty was the ______________________. Sadducees

13. After the destruction of Jerusalem, the teaching of the _______________ generally became normative (the standard) for rabbinic Judaism. Pharisees

14. The Roman emperor who ruled during Jesus’ public ministry was _______________. Tiberius

15. During the Jewish War, Zealots held out against the Romans until AD 73 in the mountain fortress of ____________________. Masada

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Multiple Choice16. The most important influence of Alexander the Great for New Testament background is:

a) His conquest of the Medo-Persian Empireb) His initiation and promotion of Hellenizationc) His fulfillment of the prophecy of Daniel 8d) His translation of the Septuagint

17. The desecration of the Temple, or “abomination of desolation,” that prompted the Maccabean Revolt was committed by:a) Antiochus IV “Epiphanes”b) Pompeyc) Alexander the Greatd) Ptolemy III

18. Herod was known as “the Great” primarily because:a) he was great at killing peopleb) he won many great military victoriesc) he was a great builderd) he married well

19. Herod’s son ______________ ruled in Judea after him but was replaced by Roman governors because of misrule.a) Herod Antipasb) Archelausc) Philipd) Herod Agrippa

20. The second Jewish revolt of AD 132 was led by:a) Akibab) Simon bar Kosebac) Johanan ben Zakkaid) Hadrian

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Chapter 5 – The Religious Setting: First-Century Judaism

True/False1. Most people in Israel were members of the Pharisees, the Sadducees, or the Herodians.

False

2. In the first century many Jewish temples were scattered throughout the Roman world. False

3. The high priest during Jesus’ ministry was Caiaphas. True

4. The Zealots were a part of the group that held out against the Romans at Masada. True

5. The Pharisees dominated the Sanhedrin in Jesus’ day. False

6. The Targums are Aramaic paraphrases of the Hebrew Scriptures. True

7. The Levites were not given an allotment in the land but served instead as assistants to the priests. True

8. The Sadducees arose from the supporters of the Hasmonean priesthood. True

9. The scribes were the group that sought to meticulously keep the Law, both oral and written. False

10. The Essenes were “lawyers,” or experts in the Mosaic Law. False

Fill in the Blank11. The Jewish high court was known as the ___________________. Sanhedrin

12. The Greek translation of the Hebrew Old Testament is called the ____________________. Septuagint

13. The ______________________________, first discovered in 1947, were probably the greatest archaeological find of the 20th century. Dead Sea Scrolls

14. The ___________________________ is included as part of the Roman Catholic Bible. Apocrypha

15. The ____________________ advocated violent overthrow of the Roman rule. Zealots

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Multiple Choice16. The apocalyptic movement in Judaism emphasized that:

a) God would soon intervene supernaturally on earth to save his peopleb) God’s kingdom would be established progressively on earth by God’s peoplec) The new age of salvation had already begun in the hearts of God’s people

17. The most common and widespread messianic hope among first century Jews was for a:a) prophet like Mosesb) Davidic Messiahc) priestly Messiahd) Son of Man

18. Most scholars consider this group to have established the Qumran community that produced the Dead Sea Scrolls.a) Zealotsb) Sadduceesc) Phariseesd) Essenes

19. This oldest part of the Talmud, composed of rabbinic rulings on issues of Torah application, was put into written form around AD. 200.a) Mishnahb) Haggadahc) Targumd) Halakah

20. This collection of intertestamental literature, composed somewhat later than the Apocrypha, was written under assumed names.a) Talmudb) Tosephtac) Pseudepigraphad) Mishnah

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Chapter 6 – The Social and Cultural Setting of the Gospels

True/False1. Marriages were generally arranged by parents in first-century culture. True

2. Divorce was very rare in Judaism and was forbidden in the Old Testament law. False

3. Of the two famous rabbis, Shammai had the stricter, more restricted view of divorce. True

4. Slavery was very common in the Roman world, and as much as a third of the population were slaves. True

5. Most people in the Roman Empire were from the middle class. False

6. The first-century people of the Middle East were more group oriented than modern Western society. True

7. Social status was less rigid in the ancient Mediterranean world than in modern Western society, and people commonly moved up and down the social ladder. False

8. The roads built by the Romans are their most lasting legacy. True

9. A first century goal was for children to make a better life than their parents. False

10. In the first century, democratic values of equality and equal rights were prioritized. False

Fill in the Blank11. According to the notes, ______________were among the most influential values in

Mediterranean culture. honor and shame

12. is the practice of a patron or benefactor providing favors to a client of lower status. Patronage

13. A fundamental value in the first century was _____________, or welcoming guests and strangers. hospitality

14. _______________ were the most important social events in Jewish society, involving the entire village. Weddings

15. In Judaism a woman’s honor came primarily through ________________. childbearing

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Multiple Choice16. Families in the Greco-Roman world of the first century were generally

a) patriarchalb) matriarchalc) egalitariand) polygamous

17. The most important agricultural products of first-century Israel were:a) oranges and lemonsb) grapes and olivesc) potatoes and carrotsd) figs and dates

18. A walking journey from Galilee to Jerusalem took about:a) twelve hoursb) two daysc) five daysd) ten days

19. Dyadism is:A) the mentality that a person’s identity comes from being a member of a family,

community, or nationb) the practice of hospitality for strangersc) the practice of exposing unwanted babies d) the breaking of an engagement contract

20. Which of the following was not characteristic of Greek and Roman men?a) short hairb) leather sandalsc) linen or cotton tunicsd) beards

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

True/False1. If Mark’s narrative comment in Mark 13:14 (“let the reader understand”) is a reference to

the outbreak of the Jewish War, then Mark probably wrote his gospel in the late 60s of the first century. True

2. Intercalation refers to a teaching style utilized by Jesus that uses repetition for rhetorical effect. False

3. Jesus’ first conflicts in Mark’s gospel are with Satan and his demons. True

4. Jesus predicts his death four times in Mark’s gospel. False

5. The key midpoint and turning point in Mark’s gospel is Peter’s confession and Jesus’ first prediction of his death. True

6. For its length, Mark’s gospel has fewer miracles than the other three Gospels. False

7. In the shorter ending to Mark’s gospel (ending at 16:8), the disciples are vindicated and restored to fellowship with Jesus. False

8. According to the textbook, the longer ending of Mark’s gospel (Mark 16:9-20) is probably not authentic. True

9. Jesus repeatedly tells those he heals to keep silent about his identity as the Messiah. True

10. The tone of the crucifixion scene in Mark is one of victory and triumphalism. False

Fill in the Blank11. According to the early church leader Papias, John Mark became __________’s interpreter

and passed on his version of the gospel. Peter

12. The strongest early church tradition claims that Mark wrote his gospel from ___________________. Rome

13. Some scholars link Mark’s gospel to the persecution against Christians that broke out when the Roman emperor ______ blamed them for a huge fire in Rome. Nero

14. The parable of the wicked tenant farmers in Mark alludes to the parable of the vineyard found in the prophet ___________________. Isaiah

15. A voice from heaven addresses Jesus twice in Mark, first at his Baptism and later at the _____________________. Transfiguration

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Multiple Choice16. The following is an important literary feature of Mark’s gospel:

a) strict chronological orderb) very refined Greek literary stylec) groups of three, or triadsd) all of the above

17. The kingdom of God in Mark is:a) a present realityb) a future hopec) both a present reality and a future hoped) not represented

18. In Mark’s gospel, the first human character to comprehend Jesus’ role as the suffering Son of God is:a) Peterb) Jairusc) the centurion at the crossd) the thief on the cross

19. Mark 10:45, the climax of three cycles on servant leadership, alludes to Isaiah’s description of:A) the Servant of the LORDb) the king from the line of Davidc) the Son of Man exalted to God’s right handd) the Prophet like Moses of Deuteronomy 18:15

20. The key midpoint and turning point in Mark’s gospel is:a) Peter’s confession and Jesus’ first prediction of his deathb) the feeding of the five thousandc) the transfigurationd) Jesus’ journey to Jerusalem

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Chapter 8 – Matthew: The Gospel of the Messiah

True/False1. Matthew’s individual stories tend to be more concise and abbreviated than Mark’s. True

2. Matthew seldom uses language that would imply Jesus’ deity. False

3. Peter plays a more prominent role in Matthew than in the other Synoptic Gospels. True

4. When Jesus commissions and sends out the Twelve in Matthew 10, he tells them to go only to “the lost sheep of Israel” and not yet to the Gentiles. True

5. The religious leaders play a more positive role in Matthew’s gospel than in Mark’s. False

6. According to the text, the community to which Matthew was writing was mostly Gentile, with a few Jews present. False

7. According to the text, Matthew and Levi are probably two names for the same person. True

8. Matthew’s genealogy is structured around the two key Old Testament figures of David and Abraham. True

9. In Matthew, the disciples are portrayed in a somewhat more positive light than in Mark. True

10. Early church tradition is unanimous in ascribing the authorship of the first gospel to Matthew. True

Fill in the Blank11. At Jesus’ entrance into Jerusalem, the crowds welcome him as the ________________

(one of Matthew’s favorite titles for the Messiah, appearing nine times). Son of David

12. According to Jack Kingsbury, the most important messianic title in Matthew, appearing at climactic points in his narrative, is ______________________. Son of God

13. Many scholars have suggested _____________ as the place of origin of Matthew’s gospel. Syria

14. The tax collector named Matthew in this gospel is referred to as ________ in Mark and Luke. Levi

15. As a key structural characteristic, Matthew’s gospel contains ___ (a number) blocks of discourse material or speeches. five

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Multiple Choice16. In quotations from the Old Testament, Matthew’s gospel follows:

a) the Hebrew text of the Old Testamentb) the Septuagint, the Greek version of the Hebrew Scripturesc) the Aramaic Targums, paraphrases of the Hebrew Scripturesd) the Hebrew text in some instances; the Septuagint in others

17. The voice from heaven at Jesus’ baptism alludes to both Psalm 2:7 (“This is my beloved son…”) and Isaiah 42:1 (“…with him I am well pleased). The former confirms that Jesus is the Messiah and Son of God, the latter confirms that he is _______________.a) the prophet like Mosesb) the Son of Manc) the Servant of the LORDd) the Son of David

18. According to the text, two main portraits control Matthew’s Christology. The first is Jesus as the Messiah, the fulfillment of God’s promises; the second is:a) Jesus as the Incarnate Word made fleshb) Jesus as Immanuel, the presence and wisdom of Godc) Jesus as the Son of Man, coming in the clouds of Heavend) Jesus as the Good Shepherd, who cares for God’s flock

19. According to the text, which of the following statements best represents Matthew’s perspective on the Law?a) Jesus affirms that believers must continue to keep the Old Testament Lawb) Jesus abolishes the Old Testament Law and replaces it with the New Covenant law of

gracec) Jesus fulfills or completes the Old Testament Law, establishing a New Covenant

where the Law is written on believer’s hearts, rather than on stoned) Matthew rarely alludes to the Law

20. According to the text, Matthew’s primary narrative purpose is to confirm:a) the humanity and deity of Jesus Christb) that Jesus is the Jewish Messiah who fulfills God’s promisesc) that salvation is by faith alone, apart from the works of the lawd) the atoning and sacrificial significance of Christ’s death on the cross

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

True/False1. Luke’s birth narrative (Luke 1:5–2:52) is written in a finer Greek literary style than the

rest of Luke’s gospel and the book of Acts. False

2. Only Luke among the New Testament gospels tells us anything about Jesus’ childhood. True

3. Luke identifies Jesus as a great prophet. True

4. Luke provides a more positive presentation of the disciples than Mark’s gospel. True

5. Women play a less prominent role in Luke than in the other three gospels. False

6. According to the text, the primary character trait of the religious leaders in Luke is that they are unredeemable and intractably lost. False

7. Unlike Matthew, Luke ends his account of Jesus’ temptation on a high mountain. False

8. The claim to a first person eyewitness account is not a literary feature of Luke’s gospel. True

9. Only Luke relates that at the transfiguration, Jesus, Moses, and Elijah were discussing Jesus’ coming “departure” or exodus in Jerusalem. True

10. The journey to Jerusalem (also known as the “Gospel for the Outcast”) climaxes with the transfiguration. False

Fill in the Blank11. Luke’s gospel begins and ends at the ___________ in Jerusalem (a place). Temple

12. In Luke’s birth narrative, the story of Jesus’ birth is compared and contrasted with the birth of __________________. John the Baptist

13. Unlike Matthew, Luke traces Jesus’ genealogy back to _________________. Adam

14. According to the text, the central theme of the two-volume work, Luke-Acts, is _____________________________________. the arrival of God’s end-time salvation

15. Theophilus was most likely ________________________________. the patron who sponsored the writing of Luke’s gospel

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Multiple Choice16. The evidence from the New Testament indicates that Luke was:

a) a companion of the apostle Paulb) a Gentilec) a physiciand) all of the above

17. The important place given to the Holy Spirit in Luke-Acts is primarily to demonstrate:a) that the Holy Spirit will bring conviction of sin to the worldb) that the coming of the Holy Spirit heralds the dawn of the new age of salvationc) that the Holy Spirit will bring to remembrance all that Jesus taught the disciplesd) the Holy Spirit’s role as comforter to Jesus’ disciples

18. Luke’s most significant contribution to the gospel resurrection narratives is the account of:a) Peter’s restoration by the Sea of Galileeb) Jesus’ appearance to Mary Magdalenec) Jesus’ appearance to the Emmaus disciplesd) Jesus’ appearance to Thomas

19. According to the text, the central christological theme of Jesus’ passion narrative in Luke is:A) Jesus’ innocence as the righteous servant of the LORDb) the failure of the disciples contrasted with Jesus’ faithfulnessc) Jesus’ death as a sacrificial atonement for sinsd) Jesus as the victorious Son of God

20. The important episode that Luke brings forward from its position in Mark 6 in order to highlight it at the beginning of Jesus’ ministry is:a) the baptism of Jesusb) the temptation of Jesusc) the Nazareth sermond) the transfiguration

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

True/False1. Jesus speaks mostly in parables and short wisdom sayings in John’s gospel. False

2. While John presents Jesus as equal with God the Father, he also strongly emphasizes Jesus’ functional subordination to the Father. True

3. John places a greater emphasis on the role of “the Twelve” (apostles) than do the Synoptics. False

4. The Greek term Ioudaioi (“the Jews”) is used much more frequently in John than in the Synoptics. True

5. The Dead Sea Scrolls have helped to confirm the Jewishness of the fourth gospel. True

6. The text concludes that the Beloved Disciple is most likely John the Apostle. True

7. The text favors a date for John’s gospel in the mid-first century (50s or 60s). False

8. In contrast to Luke-Acts, John emphasizes the role of the Holy Spirit as the fulfillment of prophecy. False

9. Jesus’ conversation with Nicodemus parallels and contrasts with his conversation with the Samaritan woman. True

10. Jesus justifies his healing on the Sabbath (chap. 5) by pointing out that he is Lord of the Sabbath. False

Fill in the Blank11. The Prologue to John’s gospel begins by identifying Jesus as the pre-existent

___________. Word

12. After the prologue, John’s gospel is structured around two key sections, the first of which focuses on Jesus’ __________________ and the second on his __________. signs, glory

13. John the Baptist identifies Jesus as the ___________________. Lamb of God

14. There are ______ “signs” in John’s Book of Signs. seven

15. The last sign of John’s Book of Signs (1:19-12:50), and the one that provokes Jesus’ crucifixion, is __________________________. the raising of Lazarus

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Multiple Choice16. The primary purpose of the signs in John is to:

a) demonstrate the power of the kingdom of Godb) reveal Jesus’ glory and provoke faith in himc) confirm the authenticity of Jesus’ exorcisms and healings

17. According to the text, what background does John draw from when he uses the term Logos (“Word”) in John 1?a) The Jewish concept of personified Wisdomb) The Old Testament concept of the dynamic force of God’s will: He speaks and it is

done.c) The Greek philosophical idea of divine reasond) All of the above

18. Jesus justifies his healing on the Sabbath (chap. 5) by pointing out that:a) people have authority over the Sabbathb) he is Lord of the Sabbathc) God works on the Sabbath and so Jesus does alsod) Christians must now worship on Sunday instead of Saturday

19. According to the text, the central theme of John’s gospel is:a) salvation by grace through faithb) the dawn of end time salvation and coming of the kingdom of Godc) the revelation of the Father through the Sond) the fulfillment of the Old Testament through Jesus the Messiah

20. In John’s gospel, in contrast to the Synoptics, eternal life is especially emphasized as:a) a future inheritanceb) a present possession

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Chapter 11 – Searching for the Real Jesus

True/False1. According to John Dominic Crossan, Jesus healed “illness” but did not actually cure

“disease.” True

2. Luke Timothy Johnson, like his predecessor Martin Kähler, believes we can discover the historical Jesus through critical historical inquiry. False

3. The premise of the history of religions school was that all religions develop from simple to complex. True

4. D.F. Strauss’s Life of Christ Critically Examined was one of the first attempts to explain the supernatural elements in the Gospels with the concept of “myth.” True

5. William Wrede’s view on the “messianic secret” in Mark portrayed the Gospel writers as theologians rather than historians. True

6. Richard Horsely claims Jesus was a social revolutionary attempting to reform society with a radical reorganization of village life. True

7. R. Bultmann did not draw a strict distinction between the Jesus of history and the Christ of faith. False

8. The First Quest for the historical Jesus began with an article by H.S. Reimarus, published after his death, that claimed Christianity began through the fraud and deceit of the disciples. True

9. Marcus Borg claims Jesus was a Jewish mystic or spirit person who deeply experienced the presence of god, like Buddha, Lao Tzu, St. Francis of Assisi, and others. True

10. D. F. Strauss’ 1953 lecture to a reunion of Rudolf Bultmann’s students sparked the “New (Second) Quest” for the historical Jesus. False

Fill in the Blank11. ___________________ wrote The Quest of the Historical Jesus, which strongly critiqued

the nineteenth-century liberal view of the historical Jesus. Albert. Schweitzer

12. __________________________ , highly skeptical concerning the historical Jesus, “demythologized” the Gospels and became the most influential NT scholar of the twentieth century. Rudolf. Bultmann

13. Historical criticism was first applied to the Bible during the period of the________________________. Enlightenment

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14. Bultmann believed that the Gospels bore witness to the life of the _____________ rather than to the historical Jesus. church

15. E. P. Sanders worked to build a portrait of Jesus within the context of first-century ______________. Judaism

Multiple Choice16. The most radical attacks on the historical Jesus in the late twentieth century (1980-90s)

have come from the participants of:a) the First Quest for the historical Jesusb) the New Quest for the historical Jesusc) the Third Quest for the historical Jesusd) the Jesus Seminar

17. This criterion draws on the conclusions of source criticism related to Mark, Q, and other early sources for the Jesus tradition.a) The criterion of multiple attestationb) The criterion of coherencec) The criterion of dissimilarityd) The criterion of Semitic flavor

18. Viewed by many as the most basic of the criteria of authenticity, it claims that a saying of Jesus is authentic if it does not appear in either the teaching of Judaism or in the teaching of the early church.a) The criterion of coherenceb) The criterion of multiple attestationc) The criterion of dissimilarityd) The criterion of Semitic flavor

19. This portrait of Jesus is espoused by E. P. Sanders, John P. Meier, and others. It views Jesus as a herald announcing the imminent arrival of God’s kingdom.a) Social revolutionaryb) Jewish mystic or spirit personc) Cynic-like philosopherd) Eschatological prophet

20. This portrait of Jesus is held by John Dominic Crossan and most of the Jesus Seminar. It views Jesus as a wandering counter-cultural peasant preacher.a) Social revolutionaryb) Jewish mystic or spirit personc) Cynic-like philosopherd) Eschatological prophet

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Chapter 12 – The Historical Reliability of the Gospels

True/False1. John’s gospel contains many indications of an eyewitness account. True

2. Although Jesus speaks frequently of the relationship between the Father and the Son in John’s gospel, this manner of speaking never occurs in the Synoptic Gospels. False

3. According to the text, the gospel writers did not feel at liberty to paraphrase, interpret or rearrange the words of Jesus or the events of his life. False

4. It is impossible to write history completely free from biases or presuppositions. True

5. Luke’s value as a historian is confirmed by his meticulous attention to detail in the book of Acts. True

6. There is little evidence that the sayings of Christian prophets were confused with the sayings of Jesus. True

7. New Testament scholars have long recognized that in most cases we have the exact words of Jesus. False

8. All four gospel writers follow chronological order as they report events. False

9. Most of the alleged contradictions between John and the Synoptics are quite easily explained by recognizing that John interpreted his material so as to emphasize particular themes. True

10. John is the only gospel writer who presents a high Christology. False

Fill in the Blank11. Jesus probably spoke ____________. Aramaic

12. Only the gospel of ____________ reports three Passovers. John

13. The phrase ipsissima vox means ________________________. authentic voice

14. The gospel writer ________________ is famous for abbreviating accounts. Matthew

15. The gospel of ______________ is the most interpretive of the Gospels. John

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Multiple Choice16. Which one of the following is not cited in the text as evidence for a reliable gospel

tradition?a) The many stories shared in common by Matthew, Mark, and Lukeb) The church’s willingness to preserve difficult sayings of Jesusc) The absence of gospel discussion of key issues raised in the later churchd) The testimony of eyewitnesses

17. The phrase ipsissima verba, a phenomenon generally not present in the Gospels, means:a) the authentic voice of Jesusb) the exact words that Jesus spokec) the approximate words of Jesusd) fictional expansions on Jesus’ words

18. Which gospel writer most often abbreviates accounts that are told in more detail in the other Gospels?a) Matthewb) Markc) Luked) John

19. In Matthew’s gospel, Jesus’ temptation account climaxes:a) in the templeb) on a high mountainc) on the Mount of Transfigurationd) in Nazareth

20. Doublets are:a) a pattern of Hebrew poetry similar to synonymous parallelismb) two gospel episodes that some scholars claim arose from the same storyc) a story that appears in the “double tradition” (Matthew and Luke = “Q”)d) a dualistic worldview contrasting opposites like light and darkness

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Chapter 13 – The Contours and Chronology of Jesus’ Ministry

True/False1. The average Palestinian did not see Jesus as sent from God. False

2. There is good evidence that Jesus was born on December 25th. False

3. Prior to Jesus, “prophets” and “messiahs” had arisen with bold claims of deliverance and were rejected by the religious authorities. True

4. The Pharisees were admired for their piety and spiritual devotion. True

5. The political authorities and religious leaders were concerned that the preaching of John the Baptist could provoke a popular revolt. True

6. Zealots were known for loving their enemies. False

7. Jesus’ message had a stronger ethical dimension than that of John the Baptist. True

8. Probably very few of the people in Palestine would have heard about John the Baptist. False

9. Jesus was called Rabbi because he had formal training. False

10. The average Palestinian would have clearly understood Jesus’ words. False

Fill in the Blank11. John the Baptist would have reminded people of the _____________ in the Old

Testament. prophets

12. Jesus’ central message concerned the coming of __________________. God’s kingdom

13. John’s baptism in the Jordan was a symbol of God’s cleansing of the people’s ______________. hearts

14. Jesus generally avoided conflict with the _______________ authorities. political

15. Jesus’ reputation as a rabbi made his behavior scandalous among the ________________ leaders. Religious

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Multiple Choice16. Which of the following is not one of the almost undisputed (by scholars) facts about

Jesus’ life?a) His baptism by John the Baptistb) His reputation as a healer and exorcistc) His claim to be the Messiah and Son of Godd) His arrest and crucifixion in Jerusaleme) The claim by his followers that he had risen from the dead

17. Jesus was born around:A) AD 30b) 6 to 4 BCC) AD 1D) AD 0

18. Which gospel tells us Jesus was “about thirty years old” when his ministry began?a) Matthewb) Markc) Luked) John

19. Which gospel provides us with the most information concerning the length of Jesus’ ministry?a) Matthewb) Markc) Luked) John

20. The two most likely dates for the year of Jesus’ crucifixion are either AD 30 or:a) 4 BCB) AD 27c) AD 33D) AD 70

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Chapter 14 – Jesus’ Birth and Childhood

True/False1. According to the text, the birth narratives of Matthew and Luke are best categorized as

“midrash.” False

2. Both Matthew and Luke affirm Jesus’ Davidic ancestry. True

3. The census that brought Joseph and Mary to Bethlehem is clearly attested in secular Roman sources. False

4. Joseph’s occupation, traditionally translated as “carpenter,” referred to a craftsman who worked in wood, stone, or metal. True

5. No information about Jesus’ childhood is given in the Gospels. False

6. Jeremiah 31:15 is cited in Matthew because it refers to Bethlehem. False

7. Luke’s birth narrative is told from the perspective of Mary. True

8. Matthew’s birth narrative starts with Jesus and works back to Abraham. False

9. The birth narrative of Jesus is very different from those of pagan myths. True

10. The magi were not present at the manger. True

Fill in the Blank11. Joseph and Mary went to Bethlehem because a census had been ordered by

______________________. Caesar Augustus

12. Archelaus was the son of _____________. Herod (the Great)

13. Roman Catholic theologians have traditionally followed the interpretation of Jerome that Jesus’ siblings were not true brothers and sisters but ___________________. cousins

14. The only biblical account from Jesus’ childhood comes from the Gospel of _______. Luke

15. Bethlehem is prophesied as the birthplace of the coming ruler in the Old Testament book _______________. Micah

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Multiple Choice16. Matthew records Jesus’ royal genealogy through David’s son:

a) Solomon b) Nathanc) Jonathand) Goliath

17. The traditional translation that Mary and Joseph could find no room at the “inn,” probably did not originally refer to a roadside inn or hotel, but either a “caravan shelter” or a:a) cave where travelers would sleepb) guest room in a private homec) town squared) stable

18. The magi, or wise men, who appear in Matthew’s account were likely:a) kingsb) philosophersc) Bedouind) astrologers

19. The Gospels report that Jesus had ___ brothers and several sisters.a) 2b) 3c) 4d) 5

20. Jesus grew up near the thriving Hellenistic-Jewish city of:a) Caesareab) Sepphorisc) Tyred) Sychar

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Chapter 15 – The Beginning of Jesus’ Ministry

True/False1. John the Baptist never doubted that Jesus was the Messiah. False

2. According to the text, Jesus’ temptation may have been a visionary experience. True

3. John the Baptist expected a human successor to his ministry. True

4. It was Salome, daughter of Herodias, who asked for the head of John the Baptist. True

5. It is very clear that first-century Judaism practiced proselyte baptism. False

6. Zechariah and Elizabeth were pious Jews of priestly descent. True

7. John the Baptist objected to Herod’s marriage to his brother’s wife as incestuous. True

8. John the Baptist stated that the one coming after him would baptize only with the Holy Spirit. False

9. Jesus was the only one who witnessed the Spirit’s descent at his baptism. False

10. Josephus believed that Herod was most afraid that John the Baptist would provoke an uprising. True

Fill in the Blank11. John the Baptist’s attire is reminiscent of the prophet _______________. Elijah

12. Jesus’ temptation is analogous to both Adam and Eve in the Garden, and also the testing of ______________ in the wilderness. Israel

13. Only the gospel of ____________ provides information concerning the early life of John the Baptist. Luke

14. Some speculate that John the Baptist may have had contact with the monastic community at ________________. Qumran

15. John the Baptist’s ministry was across the Jordan from_______________. Samaria

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Multiple Choice16. Which of the following is (apart from the crucifixion) the most undisputed historical

event of Jesus’ life?a) Jesus was born in Bethlehemb) Jesus was baptized by Johnc) Jesus was tempted by Satan in the wildernessd) Jesus fed the multitudes with a few loaves and fishes

17. A Jewish immersion pool used for ceremonial cleansing was called a:a) mikveh b) phylacteryc) shofard) targum

18. John the Baptist was executed by:a) Pontius Pilateb) Herod the Greatc) Herod Antipasd) Caiaphas

19. It is a common pattern in the Old Testament and in Judaism for commissioning by God to be followed bya) blessingb) testingc) time for contemplationd) honor

20. According to the text, which of the following was not a comparison between Jesus during his time of temptation and the nation of Israel during its time in the desert?a) Israel turning to idolatryb) Israel doubting God’s powerc) Israel being unwilling to wholly depend on God for its sustenanced) Israel being unwilling to obey

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Chapter 16 – The Message of Jesus

True/False1. While the Jewish teachers of Jesus’ day appealed to the traditions of the rabbis before

them, Jesus taught with a sense of personal authority. True

2. Hebrew poetry normally rhymes. False

3. In the Jewish literature of Jesus’ time, the kingdom of God referred to God’s sovereign reign over the universe and not a future kingdom that God would establish on earth. False

4. According to the text, when Jesus spoke of blessings for the poor, he was referring only to spiritual poverty and not physical poverty. False

5. Most of Jesus’ parables are theological allegories, with each element carrying spiritual significance. False

6. Jesus affirmed the eternal validity of the law. True

7. Jesus claimed that the kingdom of God would begin arriving after his death. False

8. Jesus never altered or seemed to ignore aspects of the law. False

9. The “tradition of the elders” was the oral law later transcribed in the rabbinic writings. True

10. According to the text, the law was never intended as a means of attaining salvation or entering a covenant relationship with God. True

Fill in the Blank11. Jesus’ statement “Whoever wants to save their life will lose it…” (Luke 9:24) is an

example of the figure of speech known as _________________. paradox

12. Jesus’ statement “You strain out a gnat (Aramaic: galma) but swallow a camel (Aramaic: gamla)” (Matt. 23:24) is an example of the figure of speech known as ___________________. pun

13. An exaggeration used for emphasis is called ____________________. hyperbole

14. Hebrew poetry did not usually rhyme but used _____________________ to produce its rhythmic effect. parallel lines

15. The “year of the Lord’s favor” is language associated with the Old Testament _________ ___________________. Year of Jubilee

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Multiple Choice16. Adolf Jülicher claimed that Jesus’ parables:

a) were not allegories, but similitudes, or extended similesb) must be interpreted allegoricallyc) had multiple meaningsd) were mostly inauthentic

17. According to the text, the best description of Jesus’ relationship to the Law is that:a) Jesus abolished the Mosaic Lawb) Jesus abolished the ceremonial aspects of the Law, but kept the moral aspectsc) Jesus fulfilled the whole Law, transforming it for all timed) Jesus reaffirmed the whole Law and encouraged believers to keep it

18. Jesus taught that God’s kingdom was:a) a present realityb) a future inheritancec) both of the aboved) none of the above

19. John 10:32, in which Jesus says, “I have shown you many great miracles from the Father. For which of these do you stone me?” uses the literary device called:a) ironyb) hyperbolec) similed) pun

20. Mark 10:45, in which Jesus says, “For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many” uses the literary device called:a) simileb) paradoxc) pund) metaphor

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Chapter 17 – The Miracles of Jesus

True/False1. While the study of miracles is outside the realm of strict scientific investigation —which

involves repeatability and observation—it is not outside the realm of historical research, which depends on written and oral reports. True

2. Almost all New Testament scholars – whether liberal or conservative – accept that Jesus was widely acclaimed as an exorcist and healer. True

3. The Babylonian Talmud claims Jesus was executed because he practiced magic and led Israel astray. True

4. In the Old Testament, Israel is never compared to a fig tree. False

5. Jesus’ nature miracles have no similarities with his parables. False

6. According to the text, the best term to use for the raising of Lazarus is resurrection. False

7. When the disciples of John the Baptist ask Jesus on behalf of John if he is the “coming one,” his response is, “Yes, I am.” False

8. Jesus considered his exorcisms a spiritual assault on the dominion of Satan. True

9. Jewish sources outside of the New Testament also refer to Jesus’ miracles. True

10. Jesus is the only historical person known to have performed healings and exorcisms. False

Fill in the Blank11. The miracles of changing water into wine and feeding the multitudes with loaves and

fishes present Jesus in the role of host of the ______________________. messianic banquet

12. The philosophical system known as _______ claims that God created the world, but then left it to run by natural laws. deism

13. The most significant philosophical opposition to the miraculous came from the eighteenth-century Scottish philosopher ______________________. David Hume

14. The closest parallels to Jesus’ miracles among Jewish holy men or rabbis are recorded hundreds of years later in the _______________. Talmud

15. ____________________ is the philosophical assumption that the world is a closed system of cause and effect without divine intervention. Materialism

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Multiple Choice16. Jesus’ miracles show some similarities to the first-century Hellenistic wonder-worker (or

“divine man”) from Tyana known as:a) Simon Magusb) Elymas bar Jesusc) Apolloniusd) Cerinthus

17. The Jewish charismatic rabbi whose prayers for rain were reportedly answered was named:a) Simon Magusb) Honic) Hilleld) Bar Kokhba

18. According to the text, the primary purpose for Jesus’ healings and exorcisms in the Synoptic Gospels is to:a) reveal the deity of Christb) upstage the religious leaders c) bring glory to himselfd) reveal the presence and power of the kingdom of God

19. The accounts in the Gospels where Jesus raises people from the dead are best understood as:a) true resurrections from a Jewish perspectiveb) resuscitations to mortal lifec) reception of glorified and immortal bodiesd) enacted parables

20. Which kinds of miracles are described in the text as “enacted parables”?a) healingsb) raising the deadc) nature miraclesd) exorcisms

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Chapter 18 – The Messianic Words and Actions of Jesus

True/False1. Jesus’ use of the address Abba in prayer to God suggests he claimed a unique relationship

with the Father. True

2. According to the text, Jesus’ actions in the temple were not just a “cleansing” but a symbolic act of judgment and destruction. True

3. In the Gospels, the title Son of God is sometimes almost synonymous with Messiah. True

4. The title Lord (kyrios) always refers to a divine being or god. False

5. Peter was the most prominent of the disciples. True

6. Although Jesus never explicitly identifies himself as “God” in the Synoptic Gospels, he speaks and acts with divine authority. True

7. James was the first of the apostles to be martyred for his faith. True

8. Jesus was probably reticent about using the title Messiah because of its political and militaristic connotations. True

9. John is traditionally believed to be the youngest of the apostles. True

10. N. T. Wright argues that there was a widespread belief in Judaism at the beginning of the first century that Israel was still in exile, both spiritually and physically. True

Fill in the Blank11. The Aramaic phrase maranatha means ________________________. Our Lord come!

12. The most widespread messianic expectation of Jesus’ day was for the _______________________________, the ideal king from the line of ___________. Davidic Messiah, David

13. Jesus’ favorite self-designation was _________________________. Son of Man

14. Jesus’ choice of twelve apostles indicates that he saw his mission as bringing about the restoration of _________. Israel

15. The criterion of ___________________ is used to validate a saying used by Jesus in a unique and unprecedented manner that was not used by the early church. dissimilarity

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Multiple Choice16. The Old Testament predictions concerning God’s salvation and the Gentiles took two

distinct streams in Judaism. With which did Jesus identify?a) The Gentiles would come to Israel as subject nations to pay tribute and to

acknowledge God’s sovereignty.b) The Gentiles would be co-recipients of God’s salvation, worshipping with Israel

on Mount Zion.

17. In first-century Judaism, the title Son of God could be used of:a) the historical kings of Israel from David’s lineb) the nation Israelc) the coming Messiahd) all of the above

18. Jesus’ description of the Son of Man coming on the clouds of heaven is drawn from the Old Testament passage:a) Isaiah 9:1-6b) Jeremiah 23:5-6c) Daniel 7:13-14d) Micah 5:2

19. Jesus’ entrance into Jerusalem on a colt seems to be an intentional fulfillment of the messianic prophecy of:a) Isaiah 11:1-11b) Jeremiah 31c) Micah 5:2d) Zechariah 9:9

20. The Greek word amēn comes from a Hebrew word meaning:a) the end or conclusionb) confirmed or verifiedc) praise the LORDd) the LORD has spoken

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Chapter 19 – The Death of Jesus

True/False1. Most contemporary scholars today acknowledge that both the Romans and the Jewish

authorities must have played some role in Jesus’ death. True

2. The evidence confirms that Jesus was executed by the Romans under the charge of sedition—rebellion against the government. True

3. Pilate is viewed in secular sources as generally fair and well-liked by the Jewish religious leaders. False

4. Historical evidence confirms that in Jesus’ day the charge of blasphemy could be made against someone only for pronouncing the divine name but not for idolatry, arrogant disrespect for God, or insulting God’s chosen leaders. False

5. Jesus repeatedly identified himself with the persecuted and suffering prophets of the Old Testament. True

6. When Jesus “cleansed” the temple during his final week in Jerusalem, his greatest opposition came from the scribes and Pharisees. False

7. Crucifixion was a Jewish method of execution. False

8. According to the Mishnah, the Sanhedrin could meet at any time they chose. False

9. The Sanhedrin was more afraid of what the Roman authorities might do than what Jesus might do. True

10. Only the gospel of John records that Jesus was first sent to Annas, the former high priest, for questioning. True

Fill in the Blank11. At his last supper, Jesus inaugurated a new _______________ celebration for the new

age of salvation—the kingdom of God. Passover

12. Jesus’ address to his disciples at the Last Supper, termed the _________ _____,suggest that he viewed his death as a sacrifice of atonement. eucharistic words

13. The key episode that provoked action against Jesus by the Jewish authorities was Jesus’ action of ________________ the_________________. clearing, temple

14. Jesus’ warns his disciples of his pending death three times in the prophetic statements known as_______________ __________________ . passion predictions

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15. The ___________________ considered themselves the rightful guardians of Israel’s traditions. Pharisees

Multiple Choice16. The closest parallel to Jesus’ ransom saying of Mark 10:45 is:

a) the portrait of righteous sufferers in the Psalmsb) the martyrdom tradition of the Maccabees and other Jewish heroesc) the suffering servant passage of Isaiah 53

17. Jesus’ words at the Last Supper, that his blood is poured out “for many” (Mark 14:24) and the ransom saying in Mark 10:45 (“to give his life a ransom for many”), both likely allude to:a) the suffering servant of Isaiah 53b) the exaltation and enthronement of the Messiah in Psalm 110c) the new covenant of Jeremiah 31d) the Messiah’s arrival in Zechariah 9

18. According to the text, the reasons for Jesus’ crucifixion were ____________.a) politicalb) religiousc) both political and religious since the two were inseparable in first-century

Palestine

19. During Jesus’ Galilean ministry, he faced opposition primarily from:a) the scribes and Phariseesb) the leading priests and Sadduceesc) the Roman authoritiesd) the Essenes and Zealots

20. Which of the following was probably not a reason for Pilate having Jesus crucified?a) To placate the Jewish leadersb) To eliminate the possibility of people trying to make Jesus a kingc) To please his Roman superiorsd) To warn other would-be prophets and messiahs that Rome would not tolerate dissent

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Chapter 20 – The Resurrection of Jesus

True/False1. Virtually no credible historians today deny that Jesus existed or that he was crucified in

Judea under orders from Pontius Pilate around AD 30. True

2. In general, women were not viewed as reliable witnesses in first-century Palestinian culture. True

3. A theology of the resurrection is not well developed in the Old Testament, appearing explicitly only in Daniel 12. True

4. According to the text, there is little evidence that Jesus was buried after his death and that the tomb was discovered empty shortly afterward. False

5. Joseph’s hometown of Arimathea was rich in theological symbolism in Jesus’ day; therefore the account of his tomb being used for Jesus’ burial is historically suspect. False

6. The arrival of God’s kingdom meant that the last days had begun. True

7. Jesus’ worldview was shaped by the restoration theology of Ezekiel. False

8. Jesus’ exorcisms confirm that he viewed his ministry as a conflict with Satan and the forces of evil. True

9. The tomb Jesus was placed in was large enough for only one body. False

10. Only the Synoptics report that women were first to discover the empty tomb. False

Fill in the Blank11. In what way is the Jewish claim that the disciples stole the body (Matt. 28:11-15) indirect

evidence for the resurrection? ______________________________________________ It confirms that the tomb was empty

12. The _________ did not believe in the afterlife or the resurrection of the body. Sadducees

13. The women were told to tell the disciples to go to ___________________. Galilee

14. Only ____________ recounts Jesus’ appearance to two disciples as they were traveling to Emmaus. Luke

15. The disciples received the Great Commission on a mountain in ______________. Galilee

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Multiple Choice16. Jesus’ resurrection is viewed in the New Testament as:

a) the renewal of mortal human existence.b) a spiritual rather than bodily resurrectionc) a unique event, completely different from the future resurrection of believersd) the beginning of the end time resurrection of believers

17. The _________, like Jesus and Paul, believed in a future bodily resurrection when God would reward the righteous and judge the wicked.a) Phariseesb) Sadduceesc) Stoicsd) Cynics

18. This writer, who provides the earliest written testimony of the resurrection, claims that more than 500 people saw Jesus alive.a) Peterb) Jamesc) Johnd) Paul

19. According to the Gospels, Jesus was buried in the tomb of _____________.a) Nicodemusb) Caiaphasc) Joseph of Arimathead) Simon of Cyrene

20. The rationalistic explanation for the resurrection most widely promoted by scholars today is:a) the legendary development theoryb) the swoon theoryc) the stolen body theoryd) the wrong tomb theory

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Sample SyllabusNT XXX – THE GOSPELS

Term: Spring, 20XXCollege/University/SeminaryDay(s) and Time of Course

InstructorContact Information

Office Hours

I. DESCRIPTION OF THE COURSEAn introduction to the four New Testament gospels and the life and ministry of Jesus Christ. The course will examine methodologies for the study of the Gospels (historical-critical and literary approaches), historical and cultural setting of the Gospels, the unique portrait of Jesus provided by each of the Gospel writers, and an introduction to the study of the historical Jesus.

II. OBJECTIVES OF THE COURSEA. To provide the student with a basic understanding of the life and teachings of Jesus

Christ as presented in the four canonical gospels, Matthew, Mark, Luke, and John.B. To introduce the student to key aspects of the interpretation of the Gospels, including

literary genre, historical and literary backgrounds, methodology for study, authorship, date and provenance, and narrative features and theology.

C. To introduce the student to the individual contributions and theological perspectives of each of the Gospel writers.

D. To expose students to a variety of non-traditional approaches to the Gospels and encourage them to consider how our culture and background influence our reading experience.

E. To provide the student with the skills to interpret the Gospels for teaching, preaching, and counseling.

F. To examine issues related to the historical Jesus, including the various quests for Jesus, the historical reliability of the Gospels, and a survey of the life and teachings of Jesus.

G. To provide the student with the opportunity to grow more like their Lord and Savior Jesus Christ through a better understanding of his words and works.

III. TEXTBOOKSRequired•New Testament, at least two English versions•Mark L. Strauss, Four Portraits, One Jesus. A Survey of Jesus and the Gospels, 2nd Edition.

(Zondervan: Grand Rapids, 2020). ISBN-10 0310528674 ISBN-13 978-0310528678

Some Suggested Supplemental Texts General StudyDictionary of Jesus and the Gospels, eds. Joel B. Green, Jeannine Brown, Nicholas Perrin (2nd

edition; IVP Academic, 2013)Synoptic Comparison

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A Synopsis of the Four Gospels (ed. Kurt Aland; United Bible Societies)Diverse Perspectives on JesusDavid Capes, Rodney Reeves, E. Randolf Richards, Rediscovering Jesus: An Introduction to

Biblical, Religious and Cultural Perspectives on Christ (IVP Academic, 2015).

Diverse Methodologies for StudyJanice Capel Anderson & Stephen D. Moore, eds. Mark and Method: New Approaches in

Biblical Studies (2nd ed.; Fortress Press, 2008)Joel B. Green, ed., Methods for Luke (Cambridge: University Press, 2010)

Historical Jesus StudiesMark Allen Powell, Jesus as a Figure in History: How Modern Historians View the Man from

Galilee (2nd ed.; Westminster/John Knox, 2013).James K. Bielby and Paul R. Eddy, The Historical Jesus: Five Views (IVP Academic, 2009).

Defense of Gospel ReliabilityCraig L. Blomberg, The Historical Reliability of the Gospels (2nd ed., IVP Academic, 2007)Craig Keener, The Historical Jesus of the Gospels (Eerdmans, 2012)

Historical NovelsGerd Theissen, The Shadow of the Galilean: The Quest of the Historical Jesus in Narrative

Form (rev. ed., Fortress Press, 2007).Gary Burge, A Week in the Life of a Roman Centurion (Downers Grove, Ill.: IVP Academic,

2015).

IV. SAMPLE COURSE REQUIREMENTS

A. Reading Assignments and QuizzesSections of the textbook, Four Portraits, One Jesus, will be read in conjunction with the course lectures (see course schedule). Weekly quizzes will be given on this material. See the course schedule for the dates of these quizzes and material to be covered each week.

B. Reading ProjectsYou will read carefully through each of the four [or three, or two] Gospels and confirm in a reading report that you have read each assigned gospel. OR,You will read through the following gospels and fill out the guided reading projects in the Four Portraits, One Jesus Workbook.

C. Book ReviewWrite a 3-5 page book review on ____________. A book review should include a brief summary of the contents and a critique of the material, positive and negative.

D. Gospel Research Paper Each student will write a research paper (approximately __ pages max) interpreting a gospel passage in its historical and literary context and identifying its abiding relevance

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for the church and for individuals today. Additional guidelines will be provided for this paper.

E. Midterm(s)/Final Exam V. GRADING Percentage

QuizzesExamsReading Reports Book Review Research PaperAttendance

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SAMPLE COURSE SCHEDULE15-Week Semester

Week Lecture Topic Reading Assignments Week 1 Introduction to the Course

What are the Gospels?Four Portraits, Chapter 1 and Addendum

Week 2 Historical Criticism Four Portraits, Chapter 2

Week 3 Literary Criticism Four Portraits, Chapter 3

Week 4 Historical Setting Four Portraits, Chapter 4

Week 5 Religious Setting & Social Setting Four Portraits, Chapters 5–6

Week 6 Gospel according to Mark Four Portraits, Chapter 7

Week 7 Gospel according to Matthew Four Portraits, Chapter 8

Week 8 Gospel according to Luke Four Portraits, Chapter 9

Week 9 Gospel according to John Four Portraits, Chapter 10

Week 10 Historical Jesus: Quests Four Portraits, Chapter 11

Week 11 Historical Jesus: Reliability of the Gospels; Contours and Chronology

Four Portraits, Chapters 12–13

Week 12 Historical Jesus: Birth, Childhood, and Beginning of Ministry

Four Portraits, Chapters 14-15

Week 13 Historical Jesus: Message and Miracles

Four Portraits, Chapters 16–17

Week 14 Historical Jesus: Messianic Words & Deeds

Four Portraits, Chapters 18

Week 15 Historical Jesus: Death and Resurrection

Four Portraits, Chapters 19-20

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SAMPLE COURSE SCHEDULE10-Week Quarter

Week Lecture Topic Reading Assignments

Week 1 Introduction to the CourseWhat are the Gospels?

Four Portraits, Chapter 1 and Addendum

Week 2Historical & Literary Criticism Four Portraits, Chapters 2-3

Week 3 Historical & Religious Setting Four Portraits, Chapters 4-5

Week 4Social Setting & Gospel according to Mark Four Portraits, Chapters 6-7

Week 5The Gospel according to Matthew Four Portraits, Chapter 8

Week 6 The Gospel according to Luke Four Portraits, Chapter 9

Week 7 The Gospel according to John Four Portraits, Chapter 10

Week 8Historical Jesus: Quests, Reliability, Contours and Chronology

Four Portraits, Chapters 11-13

Week 9Historical Jesus: Birth, Ministry, Message, and Miracles

Four Portraits, Chapters 14-17

Week 10Historical Jesus: Messianic Words & Deeds, Death, and Resurrection

Four Portraits, Chapters 18-20

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Midterm ExamName: __________________________

Four Portraits, One JesusMidterm exam – with answers

Each question is worth two points.

True/False1. The Gospels have much in common with Greco-Roman works known as bioi, or

biographies. True

2. In contrast to Luke-Acts, John emphasizes the role of the Holy Spirit as the fulfillment of prophecy. False

3. Greco-Roman sources outside the New Testament provide a great deal of additional information beyond what is provided in the New Testament gospels. False

4. Form criticism studies the nature of the written sources behind our written Gospels. False

5. Matthew’s genealogy is structured around two key Old Testament figures, David and Abraham. True

6. Narrative criticism is a method that argues that literature functions at the level of “deep structure” according to certain rules or laws, i.e., a “grammar” of literature. False

7. According to the textbook, the longer ending of Mark’s gospel (Mark 16:9-20) is probably authentic. False

8. The Ptolemaic empire, which dominated Palestine from 323-198 BC, was centered in Egypt. True

9. Judas, nicknamed “Maccabeus,” became leader of the Maccabean revolt after the death of his father Mattathaias. True

10. The Pharisees dominated the Sanhedrin in Jesus’ day. False

11. Of the two famous rabbis, Hillel had the stricter, more restricted view of divorce. False

12. Most people in the Roman Empire were poor. True

13. For its length, Mark’s gospel has fewer miracles than the other three Gospels. False

14. The Targums are Aramaic paraphrases of the Hebrew Scriptures. True

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15. According to the text, the community to which Matthew was writing was mostly Jewish. True

16. Chiasm refers to inverse parallelism, such as an ABBA pattern of text. True

17. Only Matthew among the New Testament gospels tells us anything about Jesus’ childhood. False

18. Only Luke relates that at the transfiguration, Jesus, Moses, and Elijah were discussing Jesus’ coming “departure” or exodus in Jerusalem. True

19. Redaction criticism focuses on the evangelists’ additions, omissions, alterations, and “seams.” True

20. The text favors a date for the gospel of John in the mid first century (50s or 60s). False

Fill in the Blank21. The second century movement that taught that salvation came through secret knowledge

of a person’s true spiritual identity is known as ____________. Gnosticism

22. The gospel of ____________ places an emphasis on Jesus as the savior for all people. Luke

23. A “redactor” is ____________________. an editor

24. At Jesus’ entrance into Jerusalem, the crowds welcome him as the ________________ (one of Matthew’s favorite titles for the Messiah, appearing nine times). Son of David

25. ___________ has a larger number of Aramaic words than the other two Synoptics. Mark

26. In the Gospels, ____________________ are places of revelation. mountains

27. A prominent theme in the gospel of _____________ is the reversal of fortunes. Luke

28. The aristocratic group that arose from the supporters of the Hasmonean dynasty was the ______________________. Sadducees

29. As a key structural characteristic, Matthew’s gospel contains_____(a number) blocks of discourse material or speeches). five

30. The ____________________ advocated violent overthrow of Roman rule. Zealots

31. The first half of the gospel of ___________ presents Jesus as the mighty Messiah and Son of God, who acts with authority and power, while the second half portrays Jesus as the Messiah of suffering and sacrifice. Mark

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32. The parable of the wicked tenant farmers in Mark alludes to the parable of the vineyard found in the Old Testament prophet ___________________. Isaiah

33. The healing of Jairus’s daughter is an example of ________________ concise style contrasted with Mark’s expansive style. Matthew’s

34. A voice from heaven addresses Jesus twice in Mark, first at his baptism and later at the _____________________. Transfiguration

35. The _____________________ setting refers to the world of human relationships in which the narrative occurs. sociocultural

36. According to the text, the central theme of the two-volume work, Luke-Acts, is __________________________________________. the arrival of God’s end-time salvation

37. The Greek translation of the Hebrew Old Testament is called the ____________________. Septuagint

38. After its initial prologue, John’s gospel is structured around two key sections, the first of which focuses on Jesus’ _____________ and the second on his __________. signs … glory

39. There are ______ “signs” in John’s Book of Signs. seven

40. The victory of the Maccabees over their Syrian oppressors is celebrated in the Jewish Feast of _______________________. Hanukkah

Multiple Choice41. To read the Gospels “vertically” means:

a) to compare the Gospels to one another to discern their distinctivesb) to search for the sources behind each gospelc) to examine the historical contexts and background to each gospeld) to follow each story through from beginning to end

42. Luke’s most significant contribution to the gospel resurrection narratives is the account of:a) Peter’s restoration by the Sea of Galileeb) Jesus’ appearance to Mary Magdalenec) Jesus’ appearance to the Emmaus disciplesd) Jesus’ appearance to Thomas

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43. Which is not a characteristic of the gospel of John?a) Jesus’ “I am” statementsb) Emphasis on Jesus’ messiahshipc) Strong dualistic perspective: people are either “of God” or “of the world”d) Dialogues and debates between Jesus and the religious leaders

44. Most scholars consider this group to have established the Qumran community that produced the Dead Sea Scrolls.a) Zealotsb) Sadduceesc) Phariseesd) Essenes

45. Which is not a characteristic of the gospel of Matthew?a) Greater role for Peter than in other gospelsb) Topical arrangement; related material grouped togetherc) Jesus portrayed as the new Israel and the new Mosesd) Amazed reaction by others to Jesus’ authority

46. In Mark’s gospel, the first human character to comprehend Jesus’ role as the suffering Son of God is:a) Peterb) Jairusc) the centurion at the crossd) the thief on the cross

47. According to the text, there are two main portraits that control Matthew’s Christology: the first is Jesus as the Messiah, the fulfillment of God’s promises; the second is:a) Jesus as the Incarnate Word made fleshb) Jesus as Immanuel, the presence and wisdom of Godc) Jesus as the Son of Man, coming in the clouds of Heavend) Jesus as the Good Shepherd, who cares for the flock of God

48. The desecration of the Temple, or “abomination of desecration,” that prompted the Maccabean Revolt was committed by:a) Antiochus IV “Epiphanes”b) Pompeyc) Alexander the Greatd) Ptolemy III

49. Which gospel is considered by most NT scholars to have been written first?a) Matthewb) Markc) Luked) John

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50. According to the text, what background does John draw from when he uses the term Logos (“Word”) in John 1?a) The Jewish concept of personified Wisdomb) The Old Testament concept of the dynamic force of God’s will: He speaks and it is

done.c) The Greek philosophical idea of divine reasond) All of the above

51. Poststructuralist methodologies are characterized by the assumption that:a) literature functions in conventional patternsb) first-century audiences were primarily illiteratec) the locus of meaning lies with the reader rather than the author or the textd) language is intended to persuade and produce a desired effect upon the reader

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Final ExamName: _________________________

Four Portraits, One JesusFinal exam – with answers

Each question is worth two points.

True/False1. The apostle Paul repeats many of the stories and sayings of Jesus found in the Gospels.

False

2. Jesus was the only one who witnessed the Spirit’s descent at his own baptism. False

3. Rhetorical criticism is a method that uses ancient skills categorized by Aristotle, Cicero, and others. True

4. The Roman emperor who is given credit for establishing the Pax Romana is Caesar Augustus. True

5. The high priest during Jesus’ ministry was Caiaphas. True

6. The tone of the crucifixion scene in Mark is one of victory and triumphalism. False

7. New Testament scholars have long recognized that in most cases we have the exact words of Jesus. False

8. Peter plays a more prominent role in Mark than in the other Synoptic Gospels. False

9. Matthew’s birth narrative is told from the perspective of Mary. False

10. The Dead Sea Scrolls have helped to confirm the Jewishness of the fourth gospel. True

11. It is possible to write history completely free from biases or presuppositions. False

12. The political leaders were concerned that the actions of John the Baptist would bring the Roman legions and spell disaster for the temple. False

13. Form criticism studies the oral period of the transmission of the gospel tradition. True

14. Jesus claimed that the kingdom of God would begin arriving after his death. False

15. Jesus’ nature miracles have no similarities with his parables. False

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Fill in the blank16. Jesus’ statement “Whoever wants to save their life will lose it…” (Luke 9:24) is an

example of the figure of speech known as _________________. paradox

17. The German phrase Sitz im Leben means ____________________________. setting in life

18. In narrative criticism, a group of related events (or incidents) make up a __________. scene

19. The Roman emperor who ruled during Jesus’ public ministry was _______________. Tiberius

20. The Jewish high court was known as the ___________________. Sanhedrin

21. The criterion of ___________________ is used to validate a saying used by Jesus in a unique and unprecedented manner that was not used by the early church. dissimilarity

22. Jesus probably spoke ___________________. Aramaic

23. According to the early church leader Papias, John Mark became ________’s interpreter and passed on his version of the gospel. Peter

24. Matthew develops a typology relating Jesus to ____________ as he fulfills the role of both the Servant of the LORD and the messianic Son of God. Israel

25. The Gospels are identified in the text as historical ________________ motivated by ______________ concerns. narrative…theological

26. Unlike Matthew, Luke traces Jesus’ genealogy back to _________________. Adam

27. The last sign of John’s Book of Signs (John 1:19-12:50), and the one that provokes Jesus’ crucifixion, is __________________________. the raising of Lazarus

28. The only biblical account from Jesus’ childhood comes from the gospel of ________. Luke

29. The philosophical system known as _______ claims that God created the world but then left it to run by natural laws. Deism

30. Only the gospel of ______________ provides information concerning the early life of John the Baptist. Luke

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Multiple Choice31. To read the Gospels “horizontally” means:

a) to follow each story through from beginning to endb) to compare the Gospels to one another to discern their distinctivesc) to examine the historical contexts and background to each gospeld) to search for the sources behind each gospel

32. The designation “Q” refers to gospel material:a) that appears in Matthew and Mark but not in Lukeb) that appears in Matthew and Luke but not in Markc) that appears in Mark and Luke but not in Matthewd) that appears in both John and the Synoptic Gospels

33. Herod the Great’s cruel and incompetent son who ruled after him wasa) Festusb) Archelaus c) Herod IIId) Antipas

34. The most important influence of Alexander the Great for New Testament background is:a) his conquest of the Medo-Persian Empire.b) the process of Hellenization initiated by him.c) his fulfillment of the prophecy of Daniel 8.d) his translation of the Septuagint.

35. The most common and widespread messianic hope among first-century Jews was for a:a) prophet like Mosesb) Davidic Messiahc) priestly Messiahd) Son of Man

36. Which of the following is not a core element of Jesus’ ministry?a) The preaching of John the Baptistb) Galilean ministry of healing and exorcismc) Jesus’ authority over natured) The baptism of Jesus

37. Mark 10:45, the climax of three cycles on servant leadership, alludes to Isaiah’s description of:A) the Servant of the LORDb) the king from the line of Davidc) the Son of Man exalted to God’s right handd) the prophet like Moses of Deuteronomy 18:15

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38. According to the text, Matthew’s primary narrative purpose is to confirm:a) the humanity and deity of Jesus Christb) that Jesus is the Jewish Messiah who fulfills God’s promisesc) salvation by faith alone, apart from the works of the lawd) the atoning and sacrificial significance of Christ’s death on the cross

39. The evidence from the New Testament indicates that Luke was:a) a companion of the apostle Paulb) a Gentilec) a physiciand) all of the above

40. According to the text, the central theme of John’s gospel is:a) salvation by grace through faithb) the dawn of end time salvation and coming of the kingdom of Godc) the revelation of the Father through the Sond) the fulfillment of the Old Testament through Jesus the Messiah

41. The most radical attacks on the historical Jesus in recent history (1980-90s) have come from the participants of the:a) First Quest for the historical Jesusb) New Quest for the historical Jesusc) Third Quest for the historical Jesusd) Jesus Seminar

42. Which gospel writer most often abbreviates accounts that are told in more detail in other gospels?a) Matthewb) Markc) Luked) John

43. Which of the following is not one of the almost undisputed (by scholars) facts about Jesus’ life?a) His baptism by John the Baptistb) His reputation as a healer and exorcistc) His claim to be the Messiah and Son of Godd) His arrest and crucifixion in Jerusaleme) The claim by his followers that he had risen from the dead

44. The Gospels report that Jesus had ___ brothers and several sisters.a) 2b) 3c) 4d) 5

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45. John the Baptist was executed by:a) Pontius Pilateb) Herod the Greatc) Herod Antipasd) Caiaphas

46. John 10:32, in which Jesus says, “I have shown you many great miracles from the Father. For which of these do you stone me?” uses the literary device called:a) hyperboleb) ironyc) pund) simile

47. According to the text, the primary purpose for Jesus’ healings and exorcisms in the Synoptic Gospels is to:a) reveal the deity of Christb) shame the religious leaders c) reveal the presence and power of the kingdom of Godd) bring glory to himself

48. In first century Judaism, the title “Son of God” could be used of:a) the historical kings of Israel from David’s lineb) the nation Israelc) the coming Messiahd) all of the above

49. According to the text, which of these was not connected to Jesus’ death?a) The keeping of the lawb) The Covenantc) The Passoverd) The Exodus

50. Which of these is not found in apocalyptic literature?a) God’s final interventionb) The destruction of the Templec) The vindication of the righteousd) The judgment of the wicked

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