Archaeology ofthefourgospels.latest

Archaeology of the Four
Canonical Gospels.

Digging for Jesus In Each Gospel
"Tell"

What is a Tel/Tal/Tell? Repeated,
Renewed Building on Older Sites

Tel Jericho, Israel – One of the Oldest Cities in the World
Evidence of Earliest Occupation, ca. 5000 BCE

For Good Work Down a Tel
Attention to Every Detail is Essential
Destroy Nothing Before Records are
Made

Stratify the Finds Aided by
Geology and Pottery

Process Even the
Smallest Finds

What Archaeologists Do With the
Earth, Biblical Scholars Do with Texts –
Carefully Dig Into Them!

The Four Canonical Gospels
The Oldest Sources to Dig Through To
The Jesus of History

Held in the Metropolitan
Museum of Fine
Art, New York, NY
Ivory Codex Cover
Dated 1000 – 1050 CE

Agnus Dei?
The Lamb of God?

Beltex Ram,
Northern Italy (From Sudan?)

TEXT CRITICISM
 Collect all the Available Manuscripts (Hand Written
Texts, and there are five thousand for the New Testament)
Prior to the Introduction of Moveable Type
which, thereby, Assured Identical Printed Copies
Thereafter.
 Date the Manuscripts On the Basis of Calligraphy and, if
Possible, on the Basis of Carbon 14 Analysis.
 Create "Families" of Manuscripts on the Basis of
Comparing Quotations of the Scriptures by Church
Fathers, Known to Be Living in Particular Regions, with
MSS with Same Readings.
 Don't "Count" Manuscripts but "Weigh" Them.
 Give Priority to Older and More Difficult Readings and A
Number of Other Text Critical Principles.

Other Selected Text
Critical Principles
 Assume that Mark was the Earliest Gospel to be Written.
 Harmonistic Readings are Later Readings.
 The More Difficult Reading is the More Original.
 The More Semitic Reading is the More Original.
 The Reading Which Could Have Given Rise to the Others
is the More Original.
 The Reading Most in Accord with the Style of the Author is
the More Original

Two of the Most Significant Text
Critical Problems are in the
Gospels
 The Endings of Mark (Mk 16:9-20, and Two
Others, following Mk 16:8)

 The Pericope of the Woman Caught in Adultery (John
7:53-8:1) In some other MSS, this story follows Jn
7:36, rather than 7:52. In still others, it follows Jn 7:44
and it is even found in Luke's Gospel following Lk
21:38 or, according to a corrector of one MS, following
Lk 24:53, i.e. at the very close of Luke's gospel.

Some Gospel Fragments
The Manuscript Evidence

∏45. Example Here has Parts of Luke13-14
Dated ca. 250 CE, Acquired by Sir Chester
Beatty of London in 1930-31 and Now in the
Beatty Museum in a suburb of Dublin, Ireland

∏52 The Oldest Fragment of the Greek New
Testament,
Dated ca. 125 CE, (3 ½ X 2 ½ inches)
Parts of John 18:31-33, 37-38

Bought in Egypt by
Bernard P. Grenfell
and eventually
given to the
University
Library, Manchester
, UK and placed
among a collection
of manuscripts
known as the John
Recto Rylands Papyri Verso

One of the Oldest Complete Greek Bibles:
Old and New Testaments
a = Codex Sinaiticus Some
Leaves First
Found ca.
1850 by
Constantin
von
Tischendorf
In a Bin
Being Used
to Start the
Fire in the
Kitchen at
the Greek
Orthodox
monastery of
St. Catherine
at the base
of a
traditional

A Page of Codex Sinaiticus
One of Two Oldest Complete Copies of NT
Probably Prepared in Alexandria, along with Codex B (Vaticanus)

DATED TO FOURTH
CENTURY CE

Now on Display in the
British Museum,
London, along with
A = Alexandrinus

B = Codex Vaticanus,
Uncial, 4th Century CE

Probable
Provenance: Held in the
Alexandria, Egypt, Vatican Library
Perhaps Even since the 15th
from the Same Century
Scriptorium Which
Produced Codex
Sinaiticus

Constantine's Letter to Eusebius
(ca. 325 CE)
 Victor Constantinus, Maximus Augustus, to Eusebius.

 It happens, through the favoring providence of God, our Savior, that great
numbers have united themselves to the most holy church in the city which is
called by my name [Constantinople]. It seems, therefore, highly requisite, since
that city is rapidly advancing in prosperity in all other respects, that the number
of churches should also be increased. Do you, therefore, receive with all
readiness my determination on this behalf. I have thought it expedient to instruct
your Prudence to order fifty copies of the sacred Scriptures, the provision and
use of which you know to be most needful for the instruction of the Church, to
be written on prepared parchment in a legible manner, and in a
convenient, portable form, by professional transcribers thoroughly practiced in
their art.The Bishop of the diocese has also received instructions by letter from
our Clemency to be careful to furnish all things necessary for the preparation of
such copies; and it will be for you to take special care that they be completed
with as little delay as possible.

 Eusebius, Life of Constantine IV.36

Eusebius on the Delivery
of these Codices
 Such were the emperor‘s commands, which were followed by the
immediate execution of the work itself, which we sent him in
magnificent and elaborately bound volumes of a threefold and
fourfold form.
 [NOTE: It may well be that Codices and B were two "first draft"
experimental copies for those 50 ordered by the Emperor
Constantine, but, because of their preliminary nature (note, e.
g., the 3 columns per page of Vaticanus with modest illumination
and the four columns per page of Sinaiticus without
illumination), they were never circulated or used, so they
managed to survive from antiquity.]

 Eusebius, Life of Constantine IV.37

Gospel Harmonies
 One Gospel Harmony Seems to Have Been Used by Justin
Martyr (103-165 CE) in His Writings (See the Harvard
Dissertation by Arthur J. Bellinzoni, The Sayings of Jesus
in the Writings of Justin Martyr. Supplements to Novum
Testamentum (Leiden: Brill, 1967). Original Thesis
defended in 1963.
 Another harmony was composed by a Roman
Christian, Tatian (ca. 120 – 180 CE), and titled Diatessaron
("One Through Four"). It survives today in an old Syriac
version and a few other more recent translations, such as
Arabic.
 A third harmony in commentary form was also produced in
Rome by St. Augustine (13 November 354 – 28 August 430
CE). See his de Consensu Evangelistarum ("Concerning
the Harmony/Consensus of the Evangelists").

The Best Work on Tatian (ca. 110-180 CE)
in English by William L. Peterson

If Mark's Gospel
Is a Conflation of Mt and Lk, Then…

There seems to be a tradition of conflation in Rome from

 The Gospel of Mark (1st century CE),

 Through a conflated text of the gospels used by Justin
Martyr (ca. 103 – 165 CE)

 And the Diatessaron of Tatian (110 – 180 CE).

 To Saint Augustine of Hippo Regius and, later, Rome, (354-
430 CE).

Source Criticism
 What is the relationship between and among the
Synoptic Gospels (Mt, Mk, Lk)?

 Did One of the Synoptics Use One or More of the
Other Synoptics?

 Which of the Synoptics wrote First? Second? Third?

 What Other Sources Did the Synoptic Evangelists
Also Likely Use?

External Patristic Evidence
 What Can We Learn About the Character of Each of the Synoptic
Gospels, Their Interrelationships, and the Sequence of Their
Composition from Testimonies of the Some of the Oldest Church
Fathers?
 Papias (60-130 CE)
 Clement of Alexandria (150-215 CE)
 Irenaeus (130-200 CE)
 Origen (185-254 CE)
 Eusebius of Caesarea (260-340 CE)
 Jerome (342-420 CE)
 Augustine (354-430 CE)

Fragments of Papias of Hierapolis (60-130
CE), Knew the Apostle John and Polycarp,
an Early Martyr

 And, for you, I shall not hesitate also to classify with
the Sacred Scriptures whatever at anytime I had both
duly learned from the Presbyters and duly
remembered, being absolutely confident of their truth.
For I was not one to take pleasure, like so may
people, in those who talk at great length, but in those
whose teaching is true; nor in those who remember
the directives of others, but in those who remember
the ones given by the Lord to the Faith and that come
from the Truth itself.

Papias 1 (continued)
 If then indeed someone who had followed the
Presbyters happened to come along, I used to inquire
about the words of the Presbyters --- what Andrew or
Peter had said, or what Philip, or what Thomas or
James or what John or Matthew, or any other disciple
of the Lord, --- and what Aristion and the
presbyter, John, disciples of the Lord, were still
saying. For I reckoned that whatever is taken out of
Books is not as useful to me as the (utterances) of a
living and abiding voice.

 Eusebius, Ecclesiastical History 3.39.3-4.

Papias 2
 And this, the Presbyter [John?] used to say,
"Mark, being the recorder (hermeneutes) of Peter, wrote
accurately but not in order whatever he (Peter)
remembered of the things either said or done by the Lord.
For he (Mark) had neither heard the Lord nor followed him
but later (heard and followed) Peter, as I said; who used to
make his discourses according to the chreias, but not
making, as it were, a literary composition of the Lord's
sayings; so that Mark did not err at all when he wrote
certain things, just as he (Peter) recalled them. For he had
but one intention, not to leave out anything he had heard
nor to falsify anything in them"
This is what was related by Papias about the (Gospel) of Mark.
Eusebius, Ecclesiastical History 3.39.15

Papias 3
 But about (that gospel) of Matthew, this was said,
"For Matthew composed the Logia in a Hebraic style;* but each
recorded them as he was in a position to."

*Alternatively, the Greek words Hebraisti dialektw could be
understood as "in the Hebrew dialect," i. e. Aramaic. Later
scholars of the Church, in fact, took these words to mean that
Matthew originally wrote his gospel in either Hebrew or Aramaic
and Jerome actually claims to have seen a Hebrew version of
Matthew, when he was in residence in Bethlehem.

Eusebius, Ecclesiastical History 3.39.16

Clement of Alexandria, (150 – ca 215 CE)
Student of Pantaenus, Teacher of Origen
In the Catechetical School of Alexandria, Egypt

 This work is not a writing artfully constructed for
display, but my notes stored up for old age as a
remedy against forgetfulness, an artless image and a
rough sketch of those powerful and animated words
which it was my privilege to hear from blessed and
truly remarkable men.

Clement, Stromateis, 1.11
Quoted in Eusebius, Ecclesiastical History 5.11.3

Clement 2
Of these, the one --- the Ionian --- was in Greece, the other in
Magna Graecia; the one of them was from Coele-Syria, the other
from Egypt. There were others in the East, one of them an
Assyrian, the other a Hebrew in Palestine. But when I met with
the last --- in ability truly he was the first --- having hunted him
out in his concealment in Egypt, I found rest. These
men, preserving the true tradition of the blessed doctrine, directly
from the holy apostles, Peter and James and John and Paul, the
son receiving it from the fathers --- but few of these were like the
fathers --- have come by God's will even to us to deposit those
ancestral and apostolic seeds.

Clement, Stromateis 1.1.11

As Quoted in Eusebius, Ecclesiastical History 5.11.4-5

Clement's Sources,
Geographically Diverse

Magna Ionia
Graecia

Clement 3
 And again in the same books (Stromateis) Clement has
inserted a tradition of the primitive elders with regard to the
order of the Gospels, as follows. He said that "those
gospels were written first which include the
genealogies, but that the Gospel according to Mark came
into being in the following manner…. John, last of
all, conscious that the outward facts had been set forth in
the (previous) gospels, was urged on by his disciples
and, divinely moved by the Spirit, composed "a spiritual
gospel."
 This is Clement's account.
Clement as Quoted in
Eusebius, Ecclesiastical History, 6.14.5-7.

The Latin Monarchian Prologue to
Mark (4 th – 5th Century CE)

 Lastly, [Mark], at the outset of his book of the
Gospel, strictly understood and starting his preaching
of God from the Lord's baptism, did not demur to
exposing [the Lord's] birth in the flesh, as he had
already seen it present in both of the preceding
[Gospels of Mt and Lk].*

 *This testimony also accords with the testimony of
Clement, derived from that of "the primitive elders."

Sedulius Scottus
(9th Century Irish Monk)
 Matthew and Luke, who, according to some, as the
Ecclesiastical History relates, wrote their gospels before
Mark.*

 This is, most likely, a reference to Eusebius' Ecclesiastical
History 6.14.5-6, i. e. Clement of Alexandria's note quoted
in the previous slide about the tradition from the primitive
elders that "those gospels with genealogies (including Mt
and Lk) wrote before (any others, presumably all those
without genealogies, which would include Mark.)

Irenaeus of Lyons in Gaul
(2nd Century CE)

 Matthew published his Gospel among the Hebrews in their
own language, while Peter and Paul were preaching and
founding the Church at Rome. After their exodus, Mark, the
disciple and interpreter of Peter, also transmitted to us in
writing those things which Peter had preached; and
Luke, the attendant of Paul, recorded in a book the Gospel
which Paul had declared. Afterwards, John, the disciple of
the Lord, who also reclined on His bosom, published his
Gospel, while staying at Ephesus in Asia.
Irenaeus, as quoted by Eusebius, Ecclesiastical History 5.8.2-
4.

Origen of Alexandria, Student of Clement
(ca. 185 -254 CE)

 Among the four gospels, which are the only indisputable
ones in the Church of God under Heaven, I have learned
by tradition that the first was written by Matthew, who was
once a tax/toll collector, but afterwards an apostle of Jesus
Christ, and it was prepared for converts from Judaism, and
published in the Hebrew language. The second is by
Mark, who composed it according to the instructions of
Peter, who, in his Catholic Epistle (1 Peter) acknowledges
him as a son saying, "The church that is at Babylon (i. e.
Rome) elected together with you, salutes you, and so does
Mark, my son." (1 Peter 5:13) And the third, by Luke, the
Gospel commended by Paul, and composed for Gentile
converts. Last of all, that by John.
Origen, as quoted by Eusebius, Ecclesiastical History 6.25.3-6

The First Four Great "Doctors"
of the Western Church
(Named in 1298 CE)

 St. Ambrose (ca. 337 – 397 CE) [Teacher of
Augustine]
 St. Jerome (ca. 347 – 420 CE) [Patron Saint of
Librarians]
 St. Augustine (354 – 430 CE)
 Pope Gregory the Great (ca. 540 – 604 CE)

Hieronymus = Jerome (ca. 347-420
CE), Correspondent with Augustine, Commissioned by
Pope Damasus to Produce an Official Latin Translation
of the Bible

 Takes up the Evangelists in his Lives of Illustrious
Men in this order.
 # 3 Matthew
 # 7 Luke
 # 8 Mark
 # 9 John

Jerome Re: Matthew
Lives of Illustrius Men 3
 The first evangelist is Matthew, the publican (Mt
9:9), who was surnamed Levi (Lk 5:27-28). He
published his Gospel in Judea in the Hebrew
language (or style), chiefly for the sake of the Jewish
believers in Christ, who adhered in vain to the shadow
of the law, although the substance of the Gospel had
come.

Jerome Re Mark
 The second is Mark, the interpreter of the Apostle
Peter, and the first bishop of the Church at Alexandria.
He did not himself see our Lord and Savior, but he
related the matter of his Master's preaching with more
regard to minute detail than to historical sequence.

Jerome re Luke
 The third is Luke, the physician (Col 4:14, cf.
Philemon 24 and 2 Tim 4:11), by birth a native of
Antioch, in Syria, whose praise is in the Gospel. He
was himself a disciple of the Apostle, Paul, and
composed his book in Achaea. He thoroughly
investigates certain particulars and, as he himself
confesses in the preface (Lk 1:1-4, cf Acts 1:1-
2), describes what he had heard rather than what he
had seen.

Jerome re John
 The last is John, the Apostle and Evangelist, whom Jesus loved most
(cf. Jn 13:23, 19:26-27, 20:2, 21:7, 21:20), who, reclining on the Lord's
bosom (Jn 13:23), drank the purest streams of doctrine and was the
only one thought worthy of the words from the cross, 'Behold, they
mother" (Jn 19:26-27). When he was in Asia, at the time when the
seeds of heresy were springing up, he was urged by almost all bishops
of Asia then living, and by deputations, from many churches, to write
more profoundly concerning the divinity of the Savior, and to break
trough all obstacles so as to attain to the very Word of God (if I may so
speak) with a boldness a successful as it appears audacious.
Ecclesiastical history relates that, when he was urged by the brothers
to write, he replied that he would do so, if a general fast were
proclaimed and all would offer up prayer to God; and when the fast was
over, the narrative goes on to say, being filled with revelation, he burst
into the heaven-sent Preface: "In the beginning was the Word, and the
Word was with God, and the Word was God, this was in the beginning
with God.

All four of the preceding quotations are found in
Jerome, Preface to the Gospel of Matthew

Leonardo DaVinci's Last Supper
(Completed 1498 CE)

From the Rectory Wall of Santa Maria delle grazie, Milan, Italy

The Rectory After WW II
Bombing,15 August 1943

Augustine of Hippo 1: Harmony of
the Gospels, Book 1. 2, 3-4
 It would appear that Matthew, Mark, Luke and John had one
order determined among them with regard to the matters of
their personal knowledge and their preaching, but a different
order in reference to the task of giving the written narrative.
As far, indeed, as concerns the acquisition of their own
knowledge and the charge of preaching, those
unquestionably came first in order who were actually
followers of the Lord when He was present in the flesh, and
heard Him speak and saw him act; and with a commission
received from His lips, they were dispatched to preach the
gospel. But as respects the task of composing that record of
the gospel which is to be accepted as ordained by divine
authority, there were only two, belonging to the number of
those whom the Lord chose before the Passover, that
obtained places, namely the first and last.

Harmony of the
Gospels, Book
1(continued) was held by
 For the first place in order (of the NT canon)
Matthew and the last by John. And, thus, the remaining two
(Mark and Luke), who did not belong to the number (of the
twelve disciples/apostles) referred to, but who at the same
time had become followers of Christ who spoke in these
others (Mt and Jn), were supported on either side (in the
canon) by the same, like sons who were to be
embraced, and who, in this way, were set in the midst
between these two (Mt, Mk, Lk, Jn).
 And however they may appear to have kept each of them a
certain order of narration proper to himself, this is certainly
not to be taken as if each individual writer chose to write in
ignorance of what his predecessor had done.

Harmony (continued)
 Matthew is understood to have taken in hand to construct
the record of the incarnation of the Lord, according to the
royal lineage, and to give an account of the deeds and
words, as they stood in relation to this present life of men.
Mark follows him closely and looks like an attendant (comes)
and epitomizer (breviator).

Harmony 1.2.6
 Whereas, then, Matthew had in view the kingly character
and Luke, the priestly, they have at the same time both set
forth pre-eminently the humanity of Christ: for it was
according to His humanity that Christ was made both King
and Priest. And this was one with the purpose that there
might be a mediator between God and men, the man Christ
Jesus, to make intercession for us. Luke, on the other hand
had no one connected to him to act as his summarist in the
way that Mark was attached to Matthew. … Luke, whose
object contemplated the priestly office of Christ, did not have
any one to come after him as a confederate, who was meant
in some way to serve as an epitomizer of his narrative.

Harmony 1.6.9
 Those who have taken the lion to point to Matthew, the
man to Mark, the calf to Luke, and the eagle to John, (such
as, Augustine, himself) have made a more reasonable
application of the figures than those who have assigned the
man to Matthew, the eagle to Mark, the ox to Luke and the
lion to John (such as Augustine's predecessor, Irenaeus).

Harmony 4.10.11
 Thus, too, it is clearly an admitted position that the first
three--- namely, Matthew, Mark and Luke --- have occupied
themselves chiefly with the humanity of our Lord Jesus
Christ, according to which He is both king and priest. And
in this way, Mark, who seems to answer to the figure of the
man in the well known mystical symbol of the four living
creatures either appears to be preferentially the companion
(comes) of Matthew as he narrates a larger number of
matters in unison with him whose wont it is, as I have
stated in the first book, to be not unaccompanied by
attendants; or else, in accordance with the more probable
account of the matter, he holds a course in conjunction with
both (Mt and Lk).

Harmony 4.10.11
 For although he is at one with Matthew in the larger
number of passages he is nevertheless at one rather
with Luke in some others; and this very fact show him
to stand related at once to the lion and to the calf, that
is to say, to the kingly office which Matthew
emphasizes to the sacerdotal which Luke emphasizes
wherein also Christ appears distinctively as man, as
the figure which mark sustains stands related to both
these. On the other hand, Christ's divinity, .. Like an
eagle, he abides among Christ's sayings of the
sublimer order in no way descends to earth but on
rare occasions.

The Four Beasts of Ezekiel

Ezek. 1:5 In the middle of it was something
like four living creatures. This was their
appearance: they were of human form.

Ezek. 1:10 As for the appearance of their faces:
the four had the face of a human being, the face
of a lion on the right side, the face of an ox on the
left side, and the face of an eagle;

Church Fathers' Systems of Assignment of
Beasts to the Evangelists (Ezekiel's Order)

Church Human Lion Ox Eagle
Father
Irenaeus Matthew John Luke Mark
Augustine Mark Matthew Luke John
Pseudo- Matthew Luke Mark John
Athanasius
Jerome Matthew Mark Luke John

Among the Old Latin MSS, Some Place the Apostles
(Matthew and John) Before the Apostolic Men (Luke and Mark) in an
"Order of Dignity" and, Perhaps, Adding a Sub- "Order of Composition"
(Matthew Before John and Luke Before Mark). Irenaeus is Here Probably
Conforming His Assignments Both to the pre-Vulgate, Canonical Order and
to the Sequence of the Beasts as They Appear in Ezekiel.

The Same Four Beasts of
Revelation
Rev. 4:6 and in front of the throne there is
something like a sea of glass, like crystal. ¶
Around the throne, and on each side of the
throne, are four living creatures, full of eyes
in front and behind:
Rev. 4:7 the first living creature like a
lion, the second living creature like an
ox, the third living creature with a face like a
human face, and the fourth living creature
like a flying eagle.

Church Fathers' Systems of Assignment of
Beasts to the Evangelists (Order in Revelation)
Church Lion Ox Human Eagle
Father
Irenaeus John Luke Matthew Mark
Augustine Matthew Luke Mark John
Pseudo- Luke Mark Matthew John
Athanasius
Jerome Mark Luke Matthew John

Augustine's Assignments Conform both to His own "more
probable" Order of the Composition of the Gospels and to the
Order in Which the Beasts Appear in Revelation.
Augustine Implicitly Responds to Irenaeus Whose Assignments
Conform to the Order in which the Beasts Appear in Ezekiel and
the Canonical Order of the Gospels in Pre-Vulgate Latin MSS.

The Evangelists and Their Symbols on the
Book of Kells (Completed ca. 800 CE)

Matthew
Mark

Luke John

Man. Jerome's Symbol for
Matthew

From
Lindisfarne Gospels
7th Century CE
Now in the British
Museum,
London, England

The Gospel According to Matthew

Some Characteristics of the Gospel According to Matthew
1. Most "Jewish" of the Canonical Gospels. (cf. Mt 23:5 cf. Lk 20:46//Mk 12:38-39)
2. Genealogy is a Royal Line Through David the King (Mt 1:1-17; cf. Lk 3:23-38)
3. In the Birth Narratives, Annunciations are Made in Dreams to Joseph (not to Mary
through Angels), Magi Visit the Holy Family In A House (not a manger). (Mt 1-2; cf.
Lk 1:5-2:51)

4. Contains 5 (or 6?) Great Speeches of Jesus (cf. Torah=5 Books of Moses). (Mt
4:23-7:29; 9:35-11:1; 13:1-53; 18:1-19:1; 23:1-26:1)

5. Jesus' First Sermon is the "Sermon on the Mount." (cf. Moses receiving Torah on
Mt. Sinai) Mt 4:23-7:29, cf. Sermon in Nazareth in Lk 4:16-30 and Lk 6:17-7:1
6. SermonContains the Commonly Used Form of "The Lord's Prayer" (Mt 6:9-13
Contrast Lk 11:1-4).

7. Uses "Proofs from Prophecy" to Compose and Support the Narrative (Mt 1:22,

Phylacteries/Tefillin

Tefillin from Qumran
1st Century BCE

Great Speeches in Matthew
 Sermon on the Mount (Matthew 5:1-7:28)

 Missionary Discourse (Matthew 10:1-11:1)

 Parables Discourse (Matthew 13:1-53)

 Church Discourse (Matthew 18:1-19:1)

 [Anti-Pharisaic Discourse (Matthew 23:1-39)]

 Eschatological Discourse (Matthew 24:1-26:1)

Matthew's Lord's Prayer
From Heaven to Earth
 Our Father, who art in Heaven,
 1a. Let your name be hallowed.} Re: Heavenly Realm.
 2a. Let your Kingdom come.} Re: Heavenly Realm
 3a. Let your will be done.} Re: Heavenly Realm
 On earth, as it is in heaven.
 1b. Give us this day our daily bread.} Re: Earthly Realm
 2b. Forgive us our debts, so* we forgive our debtors.} Re:
Earthly Realm
 3b. Lead us not into the time of trial, but deliver us from the
Evil One.} Re: Earthly Realm
 Amen

*ΩΣ

Luke's Lord's Prayer
 Father,
 1a. Hallowed be Your Name.
 2a. Your Kingdom Come.

 1b. Give us each day our daily bread.
 2b. And forgive us our sins, for we ourselves forgive
everyone indebted to us.
 3b. And do not bring us into the time of trial.

Ox. Jerome's Symbol for Luke

From
Lindisfarne Gospels
7th Century CE
Now in the British
Museum,
London, England

The Gospel According to Luke
Some Characteristics of the Gospel According to Luke
1. Begins with a Typical Hellenistic Preface (Lk 1:1-4). Wrote the Two Volume Work,
Luke-Acts, Which also Begins with a Typical Hellenistic Preface (Acts 1:1-2)

2. Parallel Annunciations, Births and Circumcisions of John the Baptist andJesus
(Lk 1:1-2).

3. Contains a distinctive "Travel Narrative" (Lk 9:51-19:45?).

4. Contains a Priestly Line in Jesus' Genealogy (Lk 3:23-38). (cf. Mt's Royal line).
5. More of a Gentile Oriented Gospel (Lk 20:46-47, cf. Mt 23:2-5 is more Jewish).

6. Major Interests Include Jerusalem, Women, the Poor, Samaritans, the Outcast.

7. Affirms "Eschatological Reversal" in Numerous Places and Ways. (e.g.
Magnificat, Lk 1:46-55)
8. Although Luke affirms that Jesus Fulfills Scripture (e.g. Lk 24:27), he does not
supply "proof texts," in the way that Matthew does (e.g. Mt 1:22-23).

Hellenistic Prefaces
Luke 1:1-4 Acts 1:1-2

Luke 1:1 ¶ Since many have undertaken Acts 1:1 ¶ In the first book, Theophilus, I
to set down an orderly account of the wrote about all that Jesus did and taught
events that have been fulfilled among us, from the beginning
Luke 1:2 just as they were handed on to Acts 1:2 until the day when he was taken
us by those who from the beginning were up to heaven, after giving instructions
eyewitnesses and servants of the word, through the Holy Spirit to the apostles
Luke 1:3 I too decided, after investigating whom he had chosen.
everything carefully from the very first, to
write an orderly account for you, most
excellent Theophilus,
Luke 1:4 so that you may know the truth
concerning the things about which you
have been instructed.

John and Jesus in
Parallel
Annunciation of Birth of Annunciation of Birth of
John Jesus
Lk 1:5-25 Lk 1:26-38
Meeting of Elizabeth
and Mary
Lk 1:39-56
Birth and Circumcision Birth,Circumcision and
of John Redemption of Jesus
Lk 1:56-80 Lk 2:1-40
Jesus in the Temple
with the Elders at
Twelve
Lk 2:41-52

Beginning of Travel
Narrative

Luke 9:51 ¶ When the days drew near for
him to be taken up, he set his face to go to
Jerusalem.
Luke 9:52 And he sent messengers ahead of
him. On their way they entered a village of
the Samaritans to make ready for him;
Luke 9:53 but they did not receive
him, because his face was set toward

Lion. Jerome's Symbol for Mark

From
Lindisfarne Gospels
7th Century CE
Now in the British
Museum,
London, England

The Gospel According to Mark
Some Characteristics of the Gospel According to Mark
1. Mark is a "Bridge Gospel" Between the More Jewish Matthew and the
More Gentile Luke.
2. Wilhelm Wrede (1859-1906) once described Mark as "A Passion Narrative
with an Extended Introduction" (But not too extended! The Passion
Narrative Begins in Mark No Later Than Mk 3:6, [for an even earlier hint
of trouble for Jesus, see Mk 2:5-7)
3. A Fast Moving Narrative, often connected simply by the word, "and," or
punctuated by the phrase, "and immediately," (e.g. Mk 1:10, 12, 18, 20,
etc.).
4. Johann Jacob Griesbach (1745-1812) once stated that Mark was filled
with stories drawn from Matthew or Luke or both, except for some 25
verses (Mk 3:7-12, 4:26-29, 7:32-37, 8:22-26, 13:33-36), but this number
of 25 discounted a rather large number of words and phrases by which
Mark elaborated on stories drawn from Mt, Lk or both. (The Markan
Overlay).

The Markan Overlay
 Pavlin (again) used to unite two contextually separated
passages. (Mk 2:1, 2:13, 3:1, 3:20, 4:1-
2, 5:21, 7:14, 7:31, 8:1, 8:13, 10:1bis, 10:10, 10:32, 11:27)

 Jesus heals or preaches openly and then explains his open
activity privately to his disciples who question him in a
house. (Mk 4:10-11, 7:17, 9:28-29, 10:10)

 to; eujaggevlion (the Gospel) used absolutely (Mk
1:1, 1:15, 8:35, 10:29, 13:10, 14:9, [16:15]). Cf. oJ lovgo" (the
word) used absolutely (Mk
1:45, 2:2, 4:14, 15bis, 16, 17, 18, 19, 20, 4:33, 5:36, 7:29, 8:32, 9
:10, 10:22, [16:20]). to; musthvrion (the mystery) used
absolutely (Mk 4:11).

Eagle. Jerome's Symbol for
John

From
Lindisfarne Gospels
7th Century CE
Now in the British
Museum,
London, England

The Gospel According to John
Some Characteristics of the Gospel of John
1. Clement of Alexandria (150-215 CE) already called John "a spiritual
gospel" in distinguishing it from Mt/Mk/Lk. John is a very "reflective"
gospel.
2. Jesus' Ministry Includes 3 Visits to Jerusalem for Passover. Therefore,
Jesus Had a Three Year Ministry, rather than the 1 year suggested in
Mt/Mk/Lk
3. The first half of John's Gospel is organized by a series of "Signs" =
Miracle Stories. (ex. Jn 2:11, 2:18, 2:23, 3:2, 4:48, 4:54, 6:2,6:14, 6:26,
6:30, 7:31, 9:16,10:41, 11:47, 12:18, 12:37, 20:30)
4. The Gospel of John Can Be Divided into a "Book of Signs" (Chapters 1-
12) and a "Book of Glory."(Chapters 13-20)
5. Jesus Teaches More Like a Greek Philosopher Than a Jewish Rabbi.
6. Cleansing of the Temple Takes Place Three Years Before Jesus is
Arrested, rather than during Jesus last week prior to his death (Mt/Mk/Lk).

The "I am" Sayings
Verses "I am" Sayings

Jn 6:35, 48, "I am the Bread of Life"
cf. 6:41, 51
Jn 8:12, 9:5 "I am the Light of the World
Jn 10:7 "I am the Gate for the Sheep"
Jn 10:9 "I am the Gate"
Jn 10:11, "I am the Good Shepherd"
14
Jn 11:25 "I am the Resurrection and the Life"
Jn 14:6 "I am the Way, the Truth and the Life"
Jn 15:1 " I am the True Vine"
cf. 15:5

Exodus 3:13-14
Ex. 3:13 ¶ But Moses said to God, ―If I
come to the Israelites and say to them,
‗The God of your ancestors has sent me to
you,‘ and they ask me, ‗What is his name?‘
what shall I say to them?‖
Ex. 3:14 God said to Moses, ―I AM WHO I
AM.‖ He said further, ―Thus you shall say to
the Israelites, ‗I AM has sent me to you.‘‖

Hebrew for "I am who I am,"
The Verb, "To Become"
and the Divine Name, YHWH

From the Gospels To The
Historical Jesus – Three Common
Criteria
Seeking the Historical Jesus

Criterion 1. Double Dissimilarity – Trust That Which is Not
in Conformity with the Interests of Either (1) First Century
Judaism or (2) The Earliest Christian Community.

Criterion 2. Coherence – Gather Other Material from the
Gospels Which Conforms to this Meager Early Layer.

Criterion 3. Multiple Attestation – Gather Other Materials

An Example of Double
Dissimilarity
 Matt. 5:43 ¶ ―You have heard that it was said, ‗You shall love your
neighbor and hate your enemy.‘
 Matt. 5:44 But I say to you, Love your enemies and pray for those who
persecute you,
 Matt. 5:45 so that you may be children of your Father in heaven; for he
makes his sun rise on the evil and on the good, and sends rain on the
righteous and on the unrighteous.
 Matt. 5:46 For if you love those who love you, what reward do you
have? Do not even the tax collectors do the same?
 Matt. 5:47 And if you greet only your brothers and sisters, what more
are you doing than others? Do not even the Gentiles do the same?
 Matt. 5:48 Be perfect, therefore, as your heavenly Father is perfect.

An Example of Coherence
 Luke 10:30 Jesus replied, ―A man was going down from Jerusalem to Jericho, and fell into the hands of
robbers, who stripped him, beat him, and went away, leaving him half dead.

 Luke 10:31 Now by chance a priest was going down that road; and when he saw him, he passed by on
the other side.

 Luke 10:32 So likewise a Levite, when he came to the place and saw him, passed by on the other side.

 Luke 10:33 But a Samaritan while traveling came near him; and when he saw him, he was moved with
pity.

 Luke 10:34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he
put him on his own animal, brought him to an inn, and took care of him.

 Luke 10:35 The next day he took out two denarii, gave them to the innkeeper, and said, ‗Take care of
him; and when I come back, I will repay you whatever more you spend.‘

 Luke 10:36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the
robbers?‖

 Luke 10:37 He said, ―The one who showed him mercy.‖ Jesus said to him, ―Go and do likewise.‖

An Example of Multiple
Attestation
Parable of the Lost Sheep Parable of the Lost Coin
Luke 15:1 ¶ Now all the tax collectors and Luke 15:8 ¶ ―Or what woman having ten silver
sinners were coming near to listen to him. coins, if she loses one of them, does not light
Luke 15:2 And the Pharisees and the scribes a lamp, sweep the house, and search
were grumbling and saying, ―This fellow carefully until she finds it?
welcomes sinners and eats with them.‖ Luke 15:9 When she has found it, she calls
Luke 15:3 ¶ So he told them this parable: together her friends and neighbors, saying,
Luke 15:4 ―Which one of you, having a ‗Rejoice with me, for I have found the coin
hundred sheep and losing one of them, does that I had lost.‘
not leave the ninety-nine in the wilderness
and go after the one that is lost until he finds
it?
Luke 15:5 When he has found it, he lays it on
his shoulders and rejoices.
Luke 15:6 And when he comes home, he calls
together his friends and neighbors, saying to
them, ‗Rejoice with me, for I have found my
sheep that was lost.‘

The Parables –
Triple Tradition (Mt/Mk/Lk
1. The Mustard Seed (Matthew 13:31-32; Mark 4:30-32;
Luke 13:18-19)

2. The Sower (and the Soils) (Matthew 13:1-23; Mark
4:3-20; Luke 8:4-15)

3. The Vineyard (Matthew 21:33-46; Mark 12:1-11; Luke
20:9-19)

The Parables –
Double Tradition (Mt-Lk)
1. The Wise Builder (Matthew 7:24-27; Luke 6:47-49)

2. The Leaven (Matthew 13:33; Luke 13:20-21)

3. The Lost Sheep (Matt 18:12-13; Luke 15:3-7)

4. The Banquet (Matt 22:1-14; cf., Luke 14:15-24)

5. The Talents or Minas (Pounds) (Matt 25:14-30; Luke 19:11-
27)

6. The Wise and Foolish Stewards (Matt 24:45-51; Luke 12:42-
48)

The Parables
Single Tradition - Matthew
1. The Wise Builder (Matthew 7:24-27)
2. The Wheat and the Weeds (Matthew 13:24-27)
3. The Treasure in the Field (Matthew 13:44)
4. The Pearl of Great Value (Matthew 13:45-46)
5. The Dragnet (Matthew 13:47-50)
6. The Unmerciful Servant (Matthew 18:21-35)
7. The Workers in the Vineyard (Matthew 20:1-16)
8. The Two Sons (Matthew 21:28-32) cf. Prodigal Son (Luke 15:11-
32)
9. The Wise Steward (Matthew 24:45-51)
10. The Ten Virgins (Matthew 25:1-13)
11. The Sheep and Goats (Matthew 25:31-46)

The Parables
Single Tradition - Luke
1. The Two Debtors (Luke 7:41-43)
2. The Good Samaritan (Luke 10:25-37)
3. Friend at Midnight (Luke 11:5-13)
4. The Rich Fool (Luke 12:16-21)
5. The Watchful Servants (Luke 12:35-40)
6. The Barren Fig Tree (Luke 13:6-9)
7. Unprepared Builder (Luke 14:28-30)
8. King Going to War (Luke 14:31-32)
7. The Lost Coin (Luke 15:8-10)
8. The Prodigal Son (Luke 15:11-32)
9. The Dishonest Steward (Luke 16:1-8a)
10. The Rich Man and Lazarus (Luke 16:19-31)
11. The Unjust Judge (Luke 18:1-8)
12. The Pharisee & Tax Collector in the Temple (Luke 18:9-14)

The Parable
Single Tradition - Mark
1. The Seed Growing Secretly (Mark 4:26-29, but
compare scattered details of Matt 13:24-27)

Parable Totals
 Matthew = 20 Parables

 Luke = 21 Parables

 Mark = 4 Parables

Parable of Laborers 1
A king had a vineyard for which he engaged many laborers, one
of whom was especially apt and skillful. What did the king do?
He took this laborer from his work, and walked through the
garden conversing with him. When the laborers came for their
hire in the evening, the skillful laborer also appeared among
them and received a full day's wages from the king. The other
laborers were angry at this and said, "We have toiled the whole
day, while this man has worked but two hours; why does the
king give him the full hire, even as to us?" The king said to
them, "Why are you angry? Through his skill he has done more
in the two hours than you have all day."

Parable of Laborers 2
For the kingdom of heaven is like a landowner who went out early in the
morning to hire men to work in his vineyard. 2 He agreed to pay them a
denarius for the day and sent them into his vineyard… 6 About the
eleventh hour he went out and found still others standing around. He
asked them, ―Why have you been standing here all day long doing
nothing?‖7 ―Because no one has hired us,‖ they answered. He said to
them, ―You also go and work in my vineyard.‖ 8 When evening came, the
owner of the vineyard said to his foreman, ―Call the workers and pay
them their wages, beginning with the last ones hired and going on to the
first.‖ 9 The workers who were hired about the eleventh hour came and
each received a denarius. 10 So when those came who were hired
first, they expected to receive more. But each one of them also received
a denarius. 11 When they received it, they began to grumble against the
landowner. 12 ―These men who were hired last worked only one hour,‖
they said, ―and you have made them equal to us who have borne the
burden of the work and the heat of the day.‖ 13 But he answered one of
them, ―Friend, I am not being unfair to you. Didn't you agree to work for a
denarius? 14 Take your pay and go. I want to give the man who was
hired last the same as I gave you. 15 Don't I have the right to do what I
want with my own money? Or are you envious because I am generous?‖

Which Are the Most Likely Historical
Points From Which to Begin a Biography
of Jesus?
1. Jesus Was Baptized by John.

2. Jesus Rebuked the Self-Righteousness of Those Who
Criticized His Practice of Eating with "Tax-Collectors
and Sinners," whom Jesus called "The Lost Sheep of
the House of Israel."

3. Jesus Was Crucified by Pontius Pilate

Orthodox Baptistery Dome,
Ravenna, Italy (ca. 4th Century
CE)

Arian Baptistery Dome,
Ravenna, Italy, ca. 4th Century CE

Jesus' Baptism in Matthew
Matt. 3:1 ¶ In those days John the Baptist appeared in the wilderness
of Judea, proclaiming,
Matt. 3:2 ―Repent, for the kingdom of heaven has come near.‖
Matt. 3:3 This is the one of whom the prophet Isaiah spoke when he
said,
―The voice of one crying out in the wilderness:
‗Prepare the way of the Lord,
make his paths straight.‘‖
Matt. 3:4 Now John wore clothing of camel‘s hair with a leather belt
around his waist, and his food was locusts and wild honey.
Matt. 3:5 Then the people of Jerusalem and all Judea were going out
to him, and all the region along the Jordan,
Matt. 3:6 and they were baptized by him in the river Jordan,
confessing their sins.

Baptism in Matthew
(Continued 1)
Matt. 3:7 ¶ But when he saw many Pharisees and Sadducees coming for
baptism, he said to them, ―You brood of vipers! Who warned you to flee
from the wrath to come?
Matt. 3:8 Bear fruit worthy of repentance.
Matt. 3:9 Do not presume to say to yourselves, ‗We have Abraham as our
ancestor‘; for I tell you, God is able from these stones to raise up children to
Abraham.
Matt. 3:10 Even now the ax is lying at the root of the trees; every tree
therefore that does not bear good fruit is cut down and thrown into the fire.
Matt. 3:11 ¶ ―I baptize you with water for repentance, but one who is more
powerful than I is coming after me; I am not worthy to carry his sandals. He
will baptize you with the Holy Spirit and fire.
Matt. 3:12 His winnowing fork is in his hand, and he will clear his threshing
floor and will gather his wheat into the granary; but the chaff he will burn
with unquenchable fire.‖

Baptism in Matthew
(continued 2)
Matt. 3:13 ¶ Then Jesus came from Galilee to John at the Jordan,
to be baptized by him.
Matt. 3:14 John would have prevented him, saying, ―I need to be
baptized by you, and do you come to me?‖
Matt. 3:15 But Jesus answered him, ―Let it be so now; for it is
proper for us in this way to fulfill all righteousness.‖ Then he
consented.
Matt. 3:16 And when Jesus had been baptized, just as he came
up from the water, suddenly the heavens were opened to him and
he saw the Spirit of God descending like a dove and alighting on
him.
Matt. 3:17 And a voice from heaven said, ―This is my Son, the

Ravenna Orthodox Baptistery
Dome, Detail

Jesus' Baptism in Luke
Luke 3:1 ¶ In the fifteenth year of the reign of Emperor
Tiberius, when Pontius Pilate was governor of Judea, and
Herod was ruler of Galilee, and his brother Philip ruler of the
region of Ituraea and Trachonitis, and Lysanias ruler of Abilene,
Luke 3:2 during the high priesthood of Annas and Caiaphas,
the word of God came to John son of Zechariah in the
wilderness.
Luke 3:3 He went into all the region around the Jordan,
proclaiming a baptism of repentance for the forgiveness of sins,

Baptism in Luke (cf. Isa 40:3)
(continued 2)
Luke 3:4 as it is written in the book of the words of the prophet Isaiah,
―The voice of one crying out in the wilderness:
make his paths straight.
Luke 3:5 Every valley shall be filled,
and every mountain and hill shall be made low,
and the crooked shall be made straight,
and the rough ways made smooth;
Luke 3:6 and all flesh shall see the salvation of God.‘‖

Luke (continued 3)
(cf. Mt 3:7-10)
Luke 3:7 ¶ John said to the crowds that came out to be baptized
by him, ―You brood of vipers! Who warned you to flee from
the wrath to come?

Luke 3:8 Bear fruits worthy of repentance. Do not begin to say
to yourselves, ‗We have Abraham as our ancestor‘; for I tell
you, God is able from these stones to raise up children to
Abraham.

Luke 3:9 Even now the ax is lying at the root of the trees; every
tree therefore that does not bear good fruit is cut down and
thrown into the fire.‖

Luke (continued 4)
 Luke 3:10 ¶ And the crowds asked him, ―What then should we
do?‖
 Luke 3:11 In reply he said to them, ―Whoever has two coats must
share with anyone who has none; and whoever has food must do
likewise.‖
 Luke 3:12 Even tax collectors came to be baptized, and they
asked him, ―Teacher, what should we do?‖
 Luke 3:13 He said to them, ―Collect no more than the amount
prescribed for you.‖
 Luke 3:14 Soldiers also asked him, ―And we, what should we
do?‖ He said to them, ―Do not extort money from anyone by
threats or false accusation, and be satisfied with your wages.‖

Luke (continued 5)
(cf. Matt 3:11-12 and Mark 1:7-8)

Luke 3:15 ¶ As the people were filled with expectation, and all
were questioning in their hearts concerning John, whether he
might be the Messiah,
Luke 3:16 John answered all of them by saying, ―I baptize you
with water; but one who is more powerful than I is coming; I am
not worthy to untie the thong of his sandals. He will baptize you
with the Holy Spirit and fire.
Luke 3:17 His winnowing fork is in his hand, to clear his
threshing floor and to gather the wheat into his granary; but the
chaff he will burn with unquenchable fire.‖
Luke 3:18 ¶ So, with many other exhortations, he proclaimed
the good news to the people.

Luke (continued 6)
(cf. Mt 14:1-10 & Mark 6:14-29)
Luke 3:19 But Herod the ruler, who had been rebuked by him
because of Herodias, his brother‘s wife, and because of all the
evil things that Herod had done,
Luke 3:20 added to them all by shutting up John in prison.

Luke 3:21 ¶ Now when all the people were baptized, and when
Jesus also had been baptized and was praying, the heaven was
opened,
Luke 3:22 and the Holy Spirit descended upon him in bodily
form like a dove. And a voice came from heaven, ―You are my
Son, the Beloved; with you I am well pleased.‖
Luke 3:23 ¶ Jesus was about thirty years old when he began
his work.

Jesus' Baptism in John
There is none!

Jesus' Baptism in Mark
Mark 1:1 ¶ The beginning of the good news of Jesus Christ, the Son of God.
Mark 1:2 As it is written in the prophet Isaiah,
―See, I am sending my messenger ahead of you,
who will prepare your way;
Mark 1:3 the voice of one crying out in the wilderness:
make his paths straight,‘‖

Mark 1:9 ¶ In those days Jesus came from Nazareth of Galilee and was baptized by
John in the Jordan.
Mark 1:10 And just as he was coming up out of the water, he saw the heavens torn
apart and the Spirit descending like a dove on him.
Mark 1:11 And a voice came from heaven, ―You are my Son, the Beloved; with you I
am well pleased.‖
Mark 1:1

(Continued 2)
Mark 1:4 John the baptizer appeared in the wilderness,
proclaiming a baptism of repentance for the forgiveness of sins.
Mark 1:5 And people from the whole Judean countryside and
all the people of Jerusalem were going out to him, and were
baptized by him in the river Jordan, confessing their sins.
Mark 1:6 Now John was clothed with camel‘s hair, with a
leather belt around his waist, and he ate locusts and wild
honey.
Mark 1:7 He proclaimed, ―The one who is more powerful than I
is coming after me; I am not worthy to stoop down and untie the
thong of his sandals.
Mark 1:8 I have baptized you with water; but he will baptize you
with the Holy Spirit.‖

(continued 3)
Mark 1:9 ¶ In those days Jesus came from Nazareth of Galilee
and was baptized by John in the Jordan.
Mark 1:10 And just as he was coming up out of the water, he
saw the heavens torn apart and the Spirit descending like a
dove on him.
Mark 1:11 And a voice came from heaven, ―You are my Son, the
Beloved; with you I am well pleased.‖

Some Likely Conclusions to Be Drawn From
Evidence Within the Stories Jesus' Baptism
Within the Canonical Gospels
Given the problematic character of these matters for at least
three of the four authors of the later canonized gospels, it
seems most likely to be historical, rather than the result of
imaginative writing, that

(1) Jesus was baptized by John the Baptist for the remission of
his sins

and

(2) Jesus was, at least for a time, a disciple of John the Baptist.

Roman Emperor Nero
(13 October 54 – 9 June 68 CE)

Annals 15.44.4 by Cornelius Tacitus (55-117
CE)
Extra Canonical Evidence of Jesus' Death
Therefore, in order to disprove the rumor [that a major fire in Rome had been set by
the Emperor himself], Nero falsely accused culprits and subjected to the most
unusual punishments those whom, hated for their shameful deeds, the populace
called "Christians." The author of this name, Chrestus, was put to death by the
procurator, Pontius Pilate [actually, his title was "prefect" of Judea, 26-35 CE), while
Tiberius was emperor [14 CE - 16 March 37 CE]; but the dangerous superstition,
though suppressed for the moment, broke out again not only in Judea, the origin of
this evil, but even in the city [of Rome itself] where all atrocious and shameful things
flow together from all sides and are practiced. First, therefore, those were seized
who confessed [that they were Christians] then, upon their information, a great
multitude was convicted not so much upon the charge of setting fire [to the city], as
for hatred of the human race. Mockery of every sort was added to their deaths.
Covered with skins of wild beasts, they were torn to death by dogs. Or they were
fastened on crosses and, when daylight faded, were burned to serve as lamps by
night. Nero offered his gardens for the spectacle, and was exhibiting a show in the
circus, while he mingled with the people in the dress of a charioteer or stood aloft on
a cart. Hence, even for criminals who deserved extreme and exemplary punishment,
there arose a feeling of compassion; for it was not, as it seemed, for the public good,

Floor of the Bath of the Cart
Drivers' Guild, Ostia Antica

The Fire in Rome, 64 CE

The burning of Rome, Robert Hubert (1733-1808), Musée André Malraux, Le

The Lepcis Magna Amphitheatre
(In Libya, Completed 56 CE)

Gladiator Floor Mosaic
from Libya

Zliten Gladiator Mosaic from Libya
(Villa Dar Buc Ammera, Lepcis
Magna)

Nero Initiates First Systematic
Persecution of the Christians in the City of
Rome

From Floor Mosaic in Magna Lepcis 3rd Century CE, El Dejim Museum, Tunisia

Hebrews 11:35-12:1
Heb. 11:35 Women received their dead by resurrection. Others were
tortured, refusing to accept release, in order to obtain a better resurrection.
Heb. 11:36 Others suffered mocking and flogging, and even chains and
imprisonment.
Heb. 11:37 They were stoned to death, they were sawn in two, they were
killed by the sword; they went about in skins of sheep and goats, destitute,
persecuted, tormented—
Heb. 11:38 of whom the world was not worthy. They wandered in deserts
and mountains, and in caves and holes in the ground.
Heb. 11:39 ¶ Yet all these, though they were commended for their faith, did
not receive what was promised,
Heb. 11:40 since God had provided something better so that they would
not, apart from us, be made perfect.
Heb. 12:1 ¶ Therefore, since we are surrounded by so great a cloud of
witnesses, let us also lay aside every weight and the sin that clings so
closely, and let us run with perseverance the race that is set before us,

Which Are the Most Likely Historical
Points From Which to Begin a Biography
of Jesus?
1. Jesus Was Baptized by John. (See the conclusions
above.)

2. Jesus Rebuked the Self-Righteousness of Those Who
Criticized His Practice of Eating with "Tax-Collectors
and Sinners," whom Jesus called "The Lost Sheep of
the House of Israel."

3. Jesus Was Crucified by Pontius Pilate (There is at
least one, non-Christian testimony to this fact.
(Cornelius Tacitus).

Building on This Outline 1

Jesus Was Baptized by John.

The Self-Righteous Criticize Jesus' Practice of Eating with Tax-
Collectors and Sinners

Jesus Rebuked the Self-Righteousness of Those Who
Criticized His Practice of Eating with "Tax-Collectors and
Sinners," whom Jesus called "The Lost Sheep of the House
of Israel."

Jesus Was Crucified by Pontius Pilate



Tax Collectors and Sinners Eat with Jesus


Jesus Rebuked the Self-Righteousness of Those Who
Criticized His Practice of Eating with "Tax-Collectors and
Sinners," whom Jesus called "The Lost Sheep of the House
of Israel."




Jesus Invites Tax Collectors and Sinners to Table Fellowship



Jesus Rebukes the Self-Righteousness of Those Who Criticized
His Practice of Eating with "Tax-Collectors and Sinners,"
whom Jesus called "The Lost Sheep of the House of Israel."



Jesus Rebukes the Self-Righteousness of Those Who Criticized His
Practice of Eating with "Tax-Collectors and Sinners," whom Jesus
called "The Lost Sheep of the House of Israel."
The Self-Righteous Do Not Repent, but Their Opposition to Jesus
Hardens.


The Self-Righteous Criticize Jesus' Practice of Eating with Tax-Collectors
and Sinners
Jesus Rebukes the Self-Righteousness of Those Who Criticized His Practice
of Eating with "Tax-Collectors and Sinners," whom Jesus called "The
Lost Sheep of the House of Israel."
The Self-Righteous Do Not Repent, but Their Opposition to Jesus Hardens.
Jesus Responds with Harsher Criticism





The Self-Righteous Criticize Jesus' Practice of Eating with Tax-Collectors and Sinners

Jesus Rebukes the Self-Righteousness of Those Who Criticized His Practice of Eating
with "Tax-Collectors and Sinners," whom Jesus called "The Lost Sheep of the House
of Israel."


Jesus Responds with Harsher Criticism of the Self Righteous

The Opposition Plots to Do Away with Jesus and Lobby to Have Jesus Arrested.






The Self-Righteous Criticize Jesus' Practice of Eating with Tax-Collectors and Sinners

Jesus Rebukes the Self-Righteousness of Those Who Criticized His Practice of Eating with "Tax-Collectors and
Sinners," whom Jesus called "The Lost Sheep of the House of Israel."


Jesus Responds with Harsher Criticism of the Self Righteous

The Opposition Plots to Do Away with Jesus and Lobby to Have Jesus Arrested.

Jesus is Arrested and Interrogated by Jewish Religious Authorities, but Tried Only by Roman Officials, certainly the
local Roman Prefect, Pontius Pilate, in Jerusalem, but perhaps also by Herod Antipas, the local Roman puppet
prince from Galilee.


Conclusions
From this Logically Produced Outline
1. Jesus Was Baptized by John and Becomes a Disciple of John.
2. Jesus Invites Tax Collectors and Sinners into Table Fellowship.
3. Tax Collectors and Sinners Respond and Come to Eat with Jesus.
4. The Self-Righteous Criticize Jesus' Practice of Eating with Tax-Collectors and
Sinners.
5. Jesus Rebukes the Self-Righteousness of Those Who Criticized His Practice
of Eating with "Tax-Collectors and Sinners," whom Jesus called "The Lost
Sheep of the House of Israel."
6. The Self-Righteous Do Not Repent, but Their Opposition to Jesus Hardens.
7. Jesus Responds with Harsher Criticism of the Self Righteous.
8. The Opposition Plots to Do Away with Jesus and Lobby to Have Jesus
Arrested.
9. Jesus is Arrested and Interrogated by Jewish Religious Authorities, but Tried
Only by Roman Officials, certainly the local Roman Prefect, Pontius Pilate,
but,
perhaps, also by Herod Antipas, the local Roman puppet prince in Galilee.
10. Jesus Is Crucified by the judgment of Pontius Pilate.

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