1
NT Exegesis notes
The New Testament
1- A collection
- Collection of 27 books
- Original language Greek
- Period II century
- NT= New covenant (2 Co 3:14)
- Long and difficult process of formation about 14 centuries
2- The Canon
- From the Greek κανών, meaning "rule or law" or "measuring stick"
- In this context = law for our faith
- Official list of the books for Christian life and the Church
- Importance of oral tradition
- First writings= letters of St Paul (probably II century)
- In 150 St Justin mention the Gospels
- 150 proliferations of writings including fantasies
- From 150 need to establish norms
- After 150 the four Gospels convinced through the quality and
authenticity of the content.
- 160 crises of Marcion: rejection of the Old Testament
- Acceleration of the process of the normalization
- 170 The four Gospels were already an implicit canon
- The famous letters of St Paul were added
- Beginning II century and an implicit canon was established: OT and
NT
- Around 200 the Acts of the Apostles were added (Connection to
Luke)
- A process of discernment lead to the inclusion of the others epistles
2
- The letters to the Hebrews and the Revelation were the most
discussed
- End III century and Beginning IV century the Canon was established
3- The Text
- Various manuscripts in various languages
- Conserved today in different Libraries in the world
- All copies and no autographs
- The N.T manuscripts are all in Greek
- More than 500 manuscript written on papyrus or parchment
- The oldest manuscripts are from the IV century
- The most venerable is the Codex Vaticanus conserved in the Library
of the Vatican. Only the letter to the Hebrew is missing
- The Codex Sinaïticus is the second important one discovered in the
Monastery of St Catherine in Mount Sinaï and conserved today in
the British Museum of London. The NT is complete
- There are 250 more manuscripts similar to both codex including
only portions of the NT
- Manuscripts may be different in terms of grammar, vocabulary and
even message
- Differences may be errors or intentional corrections of the scribes
copying the manuscripts
- The textual criticism means to compare different manuscript and
find out the errors or intentional modifications
- The textual criticism identifies four groups of Manuscript
+ The Antiochian (In Antioch) or Syrian used particularly in the
Byzantine world and for this also called
+ Byzantine
+ The Alexandrian (In Alexandria) or Egyptian, present in the Codex
Vaticanus and partially the Codex Sinaïticus, more elaborated than
the Antiochian
3
+ The Occidental, but historical present in Orient as well.
- Thanks to serious textual criticisms for several years, we have a
credible Greek versions like Nestle-Aland and others
- Only a new discovery of serious manuscripts can question actual
versions
4- The Context
- The NT was born in a tormented period just after the exile in
Babylon
- The post-exilic period was challenging for the Jews: influence of
paganism
- From 323, Hellenic domination
- 175-164 Antiochus IV Epiphany imposed Hellenism and
consecrated the temple to Jupiter Olympian
- The Roman domination began in 63 BC and continued under Herod
the Great (Mt 2:1)
- But the political power and leadership was roman (27-60: Ac 23:2324:26) Pontius Pilate, Felix, Tacitus
- Political troubles and repressions lead to the destruction of the
temple 70, the worst catastrophe for the Jews
- The exasperation of Jews under roman domination reinforced
Apocalypses literature and beliefs
- The belief in a prompt intervention of God in favor of his people
became dominant
- The intervention of God is characterized with catastrophes,
elimination of the enemies, and restoration of Israel
- The notion of the Messiah was not popular
- The notion of “Son of Man”= a Supernatural Messiah was rather
dominant
- From 70 dispersion or diaspora of Jews through the Mediterranean,
Mesopotamia and Persia
4
- A large community of the diaspora lived in Alexandria, Antiochus
and Rome
5- The Greek-Roman World
- Alexander the great left the most important cultural heritage to the
Greek-Roman civilization
- The Empire was organized in protectorates, provinces and regions,
cites and assembles (Ekklesia)
- The roman citizenship could be acquired (paying a high price) or
given as recompense in a given context
- A roman citizen is exempt of corporal pains (punishments),
disgraceful treatments, and can appeal to the Emperor (Ac 22:2529; Ac 25:10 …)
- Shortly before Christianity, the Cult of the Emperors considered as
son of gods was common
- The priests were administrative magistrates and have political
power
- A cohabitation of such cults, Christianity and other beliefs was
common
- The major challenge for Christians was how to be a good citizen
without adoring the emperor?
- Any social position implied an official cult of the emperor and
sacrifices to different kind of divinities
- The sacrifices includes immolations of animals: the meat is offered
to the gods but part of it is consumed or sold: another challenge to
the Christians: can they consume that meat (1 Co 8)?
- Many other beliefs and cults were common, including
supernatural, ecstasies behaviors and even the belief in
immortality and life after death
5
THE SYNOPTIC
-
1- The Gospel and the Gospels
First means: εὐαγγέλιον (euangélion) = announcing the good news
of salvation (Mc 1.1)
The good news is the Person of Jesus and his deeds
It’s not a book, literature or history
Each author of the four gospels intends to announce the person of
Jesus
Modern readers can be lost if looking of literary coherence and
continuities
Dates and historical precisions do not matter: Mt 3:1; Mark 8:1 (In
those days); Mt 11:25; Luke 10:1; Luke 8:11 (After these things)
The Gospels were first oral traditions for more than 40 years
transmitted through predications, liturgy and catechism
The authors are not modern writers
The text is a collections of different faith traditions
Rather than a static text, the Gospel were a living Word
Each author collected the traditions and adapted according to the
needs of the communities and his own perspective
The main aim was to arouse faith, nourish it, to teach, animate, to
reflect, correct errors and react to the enemies.
The same stories as we will see later can be used different authors
for different purposes
Each text reflect the life or liturgy of the Christian community
concerned
Famous examples of oral traditions are
+ The last supper formula: Mt 26: 26-27 and Mark 14: 22-23 are
from the Palestinian tradition whereas Luke 22:19-20 and 1 Cor
11:23-27 are Hellenic tradition
+ Our Father: Mt 6: 9-15; Luke 11: 2-4
6
-
-
-
+ The beatitudes: Mt 5: 3-12; Luke 6: 20-26
There is not necessary connections between the stories and each
story may have existed independently from others
The authors means first of all to be witness of Christ Son of God
Faith in the resurrection of Christ is rooted in the words and deeds
of the historical Christ
A critical reading of the Gospel is necessary to surpass or transcend
a naïve interpretation of the text
A comparative reading of the texts helps to avoid a superficial
understanding of the Gospels
2- Connections and mutual relations of the Gospels
The Gospels include 4 books: Matthew, Mark, Luke and John
The content of the Gospel of John is significantly different form the
first three Gospels and is posterior to them
Mark is probably the first around 65-70 (Roman origin)
Matthew and Luke written 15 to 20 years later do not reflect the
same social context nor the same addressee (auditorium)
At the end the XVIII century, a document called Synopses that is:
“simultaneous view” compared the three Gospels in columns
Synopses findings:
Matthew
Mark
Luke
+ Materials common to
330
330
330
+ Materials common to Mat-Mk
178
178
+ Materials common to Mk-Lk
100
100
+ Materials common to Mt-Lk
230
230
+ Own materials
330
53
500
Four main phases can be noted in the order of events
+ The preparation for the ministry of Jesus
+ The ministry in Galilee
+ On the way to Jerusalem
7
+ Minister in Jerusalem, Passion and resurrection
- Each phase is organized differently in each Gospel
- Two assumptions to explain the similarities:
+ One or two main documents were the original (initial) sources of
the three Gospels
+ Mark and another source Q (Quelle) are the original (initial)
sources
- The assumptions about the synopses remains assumptions but may
be helpful to interpret the Gospels
Symboles of the Gospels
Do you know which 4 creatures are associated with the 4 Gospels? (aleteia.org)
https://aleteia.org/2016/12/27/do-you-know-the-meanings-of-thecreatures-in-the-tetramorph/
Do you know which 4 creatures are associated with the 4
Gospels?
8
The Four Evangelists
Name
Symbol
Relationship of Symbol
to Name
Matthew.
Book of Matthew deals
with the geneology of
Winged Man.
Christ; the winged man
refers to human ancestors.
Mark.
Book of Mark deals with
the resurrection of Christ;
it was thought that a
Winged Lion. lioness' cubs were born
dead and they were given
life from the father lion's
breath.
Luke.
Book of Luke deals with
the sacrifice of Christ;
oxen were common
sacrificial animals.
Winged Ox.
9
John.
Eagle.
Eagle is symbol of highest
inspiration; John wrote his
gospel, 3 epistles, and
Revelation.
All of these symbols/beasts are also mentioned by the
prophet Ezekiel in the Bible.
The Four Evangelists (Answer Key) (palomar.edu)
https://www2.palomar.edu/users/mhudelson/StudyGuides/FourEvangelists_W
A.html
Matthew the Evangelist, the author of the first gospel account, is
symbolized by a winged man, or angel. Matthew's gospel starts
with Joseph's genealogy from Abraham; it represents Jesus'
Incarnation, and so Christ's human nature. This signifies that
Christians should use their reason for salvation.
Mark the Evangelist, the author of the second gospel account, is
symbolized by a winged lion – a figure of courage and monarchy.
The lion also represents Jesus' resurrection (because lions were
believed to sleep with open eyes, a comparison with Christ in the
tomb), and Christ as king. This signifies that Christians should be
courageous on the path of salvation.
Luke the Evangelist, the author of the third gospel account (and the
Acts of the Apostles), is symbolized by a winged ox or bull – a figure
of sacrifice, service and strength. Luke's account begins with the
duties of Zechariah in the temple; it represents Jesus's sacrifice in
His Passion and Crucifixion, as well as Christ being High priest (this
also represents Mary's obedience). The ox signifies that Christians
should be prepared to sacrifice themselves in following Christ.
John the Evangelist, the author of the fourth gospel account, is
symbolized by an eagle – a figure of the sky, and believed by
10
Christian scholars to be able to look straight into the sun. John
starts with an eternal overview of Jesus the Logos and goes on to
describe many things with a "higher" christology than the other
three (synoptic) gospels; it represents Jesus's Ascension, and
Christ's divine nature. This symbolizes that Christians should look
on eternity without flinching as they journey towards their goal of
union with God.
Each of the symbols is depicted with wings, following the biblical
sources first in Ezekiel 1–2, and in Revelation. The symbols are
shown with, or in place of, the Evangelists in early medieval Gospel
Books, and are the usual accompaniment to Christ in Majesty when
portrayed during the same period, reflecting the vision in
Revelation. They were presented as one of the most common
motifs found on church portals and
St Matthew
Addressee, date, author
- Written for the Jews by St Matthew according to the Church
Fathers ( Origen)
- The text reflects the Aramaic and Jewish traditions (Mt 16:19 “be
bound vs be loosed.”)
- Does not find it useful to explain some traditions (12:5-the Sabbath ;
23:5 - phylacteries; 23:15 - scribes and Pharisees,.. proselyte; 23:23
- pay tithe of mint and anise and cumin)
- Does not reflect an Aramaic translation but an original Greek
- Though the Jewish tradition is dominant, it was not written in
Palestine
- Modern critics think it was written in Syria and probably in Antioch
or Phoenicia where several Jews were living
11
- Polemics with the Pharisees the synagogues assemblies of the 80s
- So may be written around 80-90s
- The book is attributed to Matthew-Levi by the Church Fathers
(Papias, bishop of Hierapolis, Origin, Jerome, Epiphany)
- There are assumptions that Matthew-Levi copied an original
Aramaic version but not verified
- The author demonstrate a mastering of the Jewish traditions
The book
1- The Content
- The is a prologue explaining the purpose of the Gospel (chaps 1-2)
- A finale conclusion (28:16-20 - Resurrection and sending in Mission
= the Authority of Jesus and the role of the disciple)
- The content like all the Gospel is about the life of Jesus and his
teachings
- The author explains the primitive Christology of Emmanuel
- The Emmanuel “God with us” announced to Joseph in (1:23) will
remain with us till the end of the time (28:20)
- He continue to teach through his disciples and has authority from
God his Father (11,27)
- The prologue shows that Jesus was rejected by the Jews but
accepted by the pagans (Erode and Jerusalem rejected Jesus but
Magi believed in Him)
- The Birth and Infancy of Jesus is not the main purpose of the
Prologue as we may think
- The rejection of Jesus was the prefiguration of his passion and lead
to the salvation of pagans
- Matthew affirms that Jesus is the Messiah and what happened to
him was announced by the prophets (1:22)
- The disciple of Jesus received the mission to announce the Good
News of the Kingdom of God
12
- The expression “Kingdom” may derived from a political sphere but
means the Reign of God on his people
- The kingdom of God in Matthew has both a present and an
eschatological meaning: it is already present but is still coming
-
-
Literary Composition
Some common sources with Mark and Luke
Several proper elements: chaps 1-2; 5-7; 11:1-30; 13:24-30; 36-52;
18:10-35; 28:9-20
Original use of the common sources like:
Mt 4:1-11 vs Mark 1: 12-13
Mt 8:23-27 vs Mark 4: 35-41
Mt 9:9-13 vs Mark 2: 13-17
Mt 14:13-21 vs Mark 6: 32-44
Mt 16:13-20 vs Mark 8: 27-30
Mt 21:18-19 vs Mark 11: 12-14
Mt 21:33-46 vs Mark 12: 1-12
Mt 24:1-36 vs Mark 13: 1-37
And the parables found in Luke (Mt 3:7-10; 7:7-11; 11:4-6; 12:4345)
Chronological and topographical indications are vague
Use of “inclusion”: 6:19 and 6:21; 7:16 and 7:20; 16:6 and 16:12
Use of parallelisms (synonymic and antithetic) 16:25
Use of repetitions: 8:12; 22:13; 25:30
A chiasm in 16:25
The stories are brief and more catechistic: Mt 8: 14-15 vs Mark 1:
29-31
Compilation of words and narratives to give more sense: Mt 8:5-13
vs Luke 7:1-10
13
- Grouping of analogue teachings: 6:7-18; 8:23-9:8; 9:18-34; 18:5-35;
19:1-20:16
- Five important discourses of Jesus:
+ Justice in the Reign of God: chaps. 5-7
+ Heroes of the Reign of God: chap. 10
+ The mysteries of the Reign of God: chap. 13
+ The children of the Reign of God: chap. 18
+ Vigilance and faithfulness awaiting for the Reign of God: chaps.
24-25
-
-
-
General structures proposed
A- Based on geographical elements
Ministry in Galilee : 4:12-13:58
Towards Jerusalem: 14:1-20:34
Teachings, passion and Resurrection: 21:1-28:20
(In this case 1-3 will be a kind of prologue)
B- Based on the life of Jesus
Jesus rejected: 3:1-13:58
Towards the passion and the resurrection: chaps 14-28
A third suggestion based on the five discourses of Jesus is not
popular.
The community of St Matthew
The content of the Gospel, the choice of materials and the order of
events or narratives describes the preoccupations of his
community:
Insistence on the law, the scriptures, the Jewish traditions
Does not explain the traditions
Jesus in priority speaks to his people
Denunciation of the abuses of the Pharisees with the law
14
-
-
Jesus the true interpreter and the fulfillment of the law
Radical reinterpretation of the law is necessary (chap 5)
The universal salvation is the aim of the Gospel
Gospel is to be announced to all the nations (28:19)
Unlike in St Mark, the disciples are not slow to understand
The disciples a have a special role in the mission of Jesus
They the prophets and the scribes of the New Law (13:52; 23:34)
The portrait of Christ reflects also the identity of the community
Jesus fulfills the design of God, He is the Master, the Teacher per
excellence: 5:2.19; 7:29; 21:23; 22:16; 4:23; 9:35
Jesus is particularly teaching a New Justice=New way to understand
and be faithful to the Law: 5:19-20; 7:29; 15:9; 28:20
He is the eschatological interpreter of the law teaching a new way
to be perfect: 5:48; 19:21
He is son of David, the Messiah and son of God
As Son of God, Jesus is the Revelation of the will of God
He is the Lord
The Gospel of St Matthew Today
The author applies the message of Jesus to his community
Does not use the language of the time of Jesus
The community of St Matthew was the in the center of his message
Matthew is showing the origin of the Church in the scriptures and
the traditions of Israel
The Church is not the New Israel but the Real and the True Israel
The Church does not succeed to Israel but shows to Israel how to
convert
The kingdom of God is not the Church but Jesus acting in the World
15
- Christians are called to be identify with the disciples and believe
Jesus is the Lord, accepted his teachings and admonitions,
participate in his mission
- The risen Lord is still present and invite us to remember is teaching
- The same Jesus of Nazareth is the Risen Lord (Core of the Message)
St Mark
Addressee, date, author
- Around 150 Papias, bishop of Hierapolis attested the attribution of
this Gospel to Mark
- Mark is identified to John-Mark, the interpreter of St Peter in Rome,
native of Jerusalem (Ac12:12), companion of Paul and Barnabas (Ac
12:25; 13:5.13; 15:37-39; Col 4:10) and of Peter in probably in
Rome (1P 5:13)
- The book might be composed in Rome after the Death of St Peter
(or before according to Clement of Alexandria)
- Most scholars think the Gospel was written around 64 after the
persecutions of Nero (Some assumptions suggest 65 and 70)
- The addressee are non-Jews (pagans)
- We are in a roman context: some Latin expressions can be noticed
and the need to explain some Jewish traditions (7:3-4; 14:12; 15:42)
or Aramaic expressions to the pagans (7:27; 10:12; 11:17; 13:10)
- The context of persecutions (particularly by Nero) explains the
importance of the Cross
The book
Sources and style
- The sources of Mark are not clear even if attributed to the
teachings of St Peter.
16
- 1:21-38 and 2-3:6 maybe elements of a previous source
- 16:9-20 is a later addition
- The narratives looks more like oral tradition than a literary
composition
- The narratives are short without connections
- Do not care a lot about chronology, psychology of the characters,
and other details
- Present a Portrait of Jesus as Unique: challenging social and
religious institutions, unpredictable, but with human feelings: joy,
anger, compassion, sadness…
Themes
-
1- The Good News
The First theme is announced from the beginning: 1:1 (The
beginning of the gospel of Jesus Christ, the Son of God).
For Mark and St Paul the Good News is the destiny of Humanity and
must be announced to the whole world: 13:10; 14:9
The Good News is the divine action of God amid his people
The Gospel is first of all the revelation of the Good News
2- Jesus Son of God
The powerful deeds of Jesus may be known (1:21-45; 3:7-10)
The divinity of Jesus must remain secret: 1,25: 3:12
Strong opposition between Jesus and the doctors of the Law; 23:30
Questionings of the disciples: 1:27; 4:41
Different responses: 6:14-16; 8:27-28
Finally revelation to Peter and order to keep it secret: 8:29-30
Announcement of the passion and resurrection: 8:31-33; 9:30-32;
10:32-34
Fulfillment of the passion and resurrection: chaps 11-14
17
- 15:39 = confirmation of the divine nature of Jesus by the centurion
as revealed in 1:11 and 9:7
- The passion is the summit of the message and responds to the
questioning in 1:27
- The messianic secret will be totally revealed only after the
resurrection
3- Jesus and his disciples
- Jesus appears from the beginning with disciples: 1:16-20
- Alone only during his passion
- Conversion and returning back of the disciple after the resurrection:
14:28; 16:7
- Differents phases in the revelation of Jesus to his disciple
+ Call to be fishers of men: 1:16-20
+ Choice of 12 to live with him and share his mission: 3:13-19
+ The mission: 6:7-13
+ The disciples first appear inactive: 1:16-3:6
+ The opponents of Jesus oppose them: 3:20-35
+ They are beneficiary of the teachings of Jesus: 4:10-25.33-34
+ They are privileged witnesses of the miracles: 4:35-5:43
+They are sent in mission: 6:7-8:30
+ The announcement of the passion and resurrection challenges
them: 8:34-38; 9:33-50; 10:35-45
+ Call to take their crosses: 9:28-29; 10:10-16; 10:23-31
+ Initiation to the power of Prayer and Faith: 11:20-25
+ Teachings on the coming of the Son of the Man: 13:1-17
+ Teachings on the meaning of death: 14:22-25
+ Announcement of their desertion: 14:26-31
+ Warning against temptation: 14:37-40
+ Passion, desertion and finally Resurrection and Gathering in
Galilee: 14:28; 16:7
18
+ The disciples were slow to understand because faith in Jesus is a
difficult process and revelation is progressive
+ The messianic secret is part of that process
+ That applies to us today
The Gospel of St Mark today
- The message of Mark to the pagan fits with us
- The Good News is not a biography of Jesus
- The Good News is assimilate the teachings of Jesus and live
accordingly.
St Luke
Addressee, date, author
-
The addressee in the prologue is a certain Theophilus
Theophilius seems to be an important person (1,1-2)
The author presents his method and his purpose in the prologue
He will follow the chronology of the events
Not history but facts of faith
The author alludes to the destruction of Jerusalem in 70 (19:43-44)
The critics think then the redaction of the book was a round 80-90
The addressee is not only Theophilius but the Greek Christians
Need to explains the language and the geography of Palestine: 1:26;
2:4; 4:31; 8:26; 23:51; 24:13
Need to explain Jewish traditions: 1:9; 2:23-24.41-42; 22:1.7
Insistence on the corporal realities of the Risen Lord because
difficult to be accepted by the Greeks: 24:39-43
The author himself might have Hellenic backgrounds
Historians says his was a physician: cf. Irenaeus in (Adv. Haer. III,
1:1 and 14:1) II century
19
- He was certainly an intellectual and person of culture
The book
1- The literary devices
- Use of Miracle, Parables, apparition
- An eloquent use of Greek
- Use of Semitism
- Indifference to chronology and topography
- Sense of freedom in his composition
- Deep concern to present an history of salvation well organized:
1:1-4
2- Content
- The general scheme like in Matthew and Mark is: introduction,
ministry and teachings of Jesus, ascent to Jerusalem, Passion and
Resurrection
- Four main parts
+ Introduction: 1:5-4:13 includes
*The infancy narratives (1:5-2:52), specific to Luke, pointing the
subordination of John the Baptist to Jesus, and the divine origin of
Jesus (1:35; 2:11)
* The prelude the mission similar to Matthew and Mark, pointing
the mission of John the Baptist, the baptism of Jesus and his victory
over the temptation (3:22-28)
+ First part of the Mission: 4:14-9:50
- Opens with a predication of Jesus in the Synagogue announcing the
mystery of Salvation founded on the Sacred Scripture an inspired
by the Holy Spirit, salivation of the pagans, ejection by the Jews…
- Includes
+ A section of controversies and miracles: 4:31-6:11
+ A section of Parables, the call of the 12 and the Beatitudes: 6:127:52
20
+ A section of special teachings and miracles of the 12 and the 12
sent in mission: 8:10; 8:25; 9:12, revelation to Peter: 9:20,
announce of the passion: 9:22, the transfiguration: 9:35
-
+ Second part of the Mission: 9:51-19:28
The most original part of Luke
A solemn introduction to the journey of Jesus to Jerusalem for his
passion: 9:51
More discourses than miracles
Strong confrontations with the Pharisee: 11:37-52
Call to conversion: 12:51-13:9
Allusions to rejection: 13:23-35; 14:16-24
Parabola on his rejection: 19:1-10.11-27
Mission of the disciples: 9:52-10:20
Invitation to prayer: 11:1-13; to renunciation: 12:22-34.51-53;
14:26-33; 16:1-13; 18:28-30
Preparation of the disciple for his passion, resurrection and
ascension as he will no longer live physically among them: 11:13;
12:1-12; 12:35-40; 12: 41-48; 17:22-18:8; 19:11-27
+ Third part of the Mission: 19:29-24:53
- Fulfillment of the redemption in Jerusalem
- Jerusalem representing Israel faces Jesus: 19:29-48
- Revelation of Jesus to Jerusalem:
 Teaching the temple, announce of judgment: chaps 20-21
 Narrative and significance of the passion: chaps 22-23
 Narrative of the resurrection and glorification : chap 24
The three parts on the mission are a progressive revelation of the
mystery of salvation by Jesus and how difficult and slow the disciples
understood.
21
Time of Jesus and Time of the Church
- Luke makes the distinction between the time of Jesus and the time
of the Church
- The time of Jesus is the mission of Jesus in Israel
- The time of Jesus includes a vision of a universal redemption: 2:32;
3:6; 13:29; 14:16-24
- The universal salvation is expressed through prefiguration and
typology: 3:23-38; 4:25-27; 7:9; 8:39; 10:1; 17:11-19
- The mission of the universal salvation happens mostly after the
resurrection; 24:47-48
- The time of the Church is the mission accomplished by the disciples
sent in mission and lead by the Holy Spirit: 24:49; 12:12
- Jesus Himself was conceived from Holy Spirit and acted through the
power of the Holy Spirit: 1:35; 3:22; 4:1.14.18; 10:21
- The time of Jesus and the time of the church are simply a
presentation of the steps of the history of salvation
- There is only one Salvation in Christ: 2:11; 3:22; 4:21
- Christ is the only Savior, Son of God, the Lord: 1:35; 2:11;
1:69.71.77; 2:30; 3:6
- The privileged addressees are the poor and the humbles: 4:18; 7:22;
10:21
- The time of Jesus and the time of the Church are complementary
- The teachings of Jesus (time of Jesus) formed the disciples for their
mission (time of the Church)
- The main teachings include:
+ Conversion: 5:32; 13:1-5; 15:4-32
+ Faith: 1:20.45; 7:50; 8:12-13; 17:5-6; 18:8; 22:32; 24:25; 12: 1-12
+ Prayer: 18:1-8; 21:36; 22:40.46
+ Charity: 6:27-42; 10:25-37; 17:3-4
22
- The requirements of the Lord are demanding and rigorous but
bring joy:
+ When the salvation is announced 1:14.28.41.44; 6:23; 8:13
+ When miracles are performed: 10:17; 13:17; 19:37
+ When sinners convert: 15; 19:6
+ At the Resurrection: 24:52
- Salvation in St Luke is a call to Joy
- The Second coming of Jesus is part of the time of the Church: 12:3548; 17:22-37; 18:8; 19:11-27; 21:5-36
- In Luke the salvation in the present and the Pascal mysteries tend
to dominate over the eschatological events.
-
Gospel of Luke today
The Gospel of Luke is more accessible to the modern western world
Care for clarity, explanations, and human feelings
Jesus is the savior of the World, of all human beings
Care of Jesus particularly for sinners, the little ones, the
marginalized and abandoned, those called pagans
The Lords is particularly merciful in Luke and full of grace
St John
Addressee, date, author
- The text identifies the author as “the disciple Jesus loved”: 13:23;
19:26; 20:2
- It may be the same disciple in 18:15
- From the 2nd century the tradition begins to identify him as St John,
son of Zebedee, one of the Twelve
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In one of his documents around 140, Papias Bishop of Hierapolis
of Phrygia mentions two Johns raising some doubts (Eusebius, Hist.
ecc.,III, 39:3-4)
At the end of the 2nd Century, Irenaeus affirms that St John
published a Gospel in Ephesus (adv. Haer., III: 1.1)
Irenaeus disciple of Polycarp and Eusebius (Hist. ecc., V. 20:6-8),
identifies the author as John, son of Zebede
Clement of Alexandria, Tertullian and Origen do agree
Most critics of the 19 century thought the author was an unknown
theologian trying to synthetize the Petrinian and Paulian doctrine
Contemporary critics support the tradition after a fragment of the
Gospel (18.31.33.37-38) was found in Egypt around 110-130 and
may have been published in the 1rst century in an Hellenistic
church in Ephesus
Contemporary critics think at least part of the Gospel was redacted
by John
Few critics still think the author may be an unknown Christian
writer of the first century or a disciple of St John
The addressee were the Hellenized Jews
The book
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The text is the result of a long maturation
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May be not completed
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Some parts seem out of context: 3:13-21.31-36; 1:15
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Chap 21 may be later addition
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The adultery women: 7:53-8:11 is probably form a different
source
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May have been published by his disciples
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1- The context
- Historians agree on the oriental regions of the Roman Empire
(territory)
- Three important cultures and categories influenced the book
+ Hellenism
 John presents more affinities with Hellenism than the synoptic
gospels
 Interest in and use of Greek philosophy terms: “Truth, Logos…”
 Use of allegories
 No interest in philosophical contemplation
 The Truth is faith in the Incarnate Word: Son of God Jesus Christ
= Logos
+ Influence of Judaism
 Presence of Semitism namely Aramaic language
 No quotations and references to the Old Testament
 Presence of Old Testament themes: Wisdom, Manna, Shepherd,
Temple, Vine
 Reference to the Jewish liturgy and rabbinic vocabulary
 Oppositions: Light vs Darkness; Thruth vs Falshood; Spirit vs
Flesh
+ Gnosticism
 Few assumptions without much convictions
2- The composition and historicity
- A different source from the synoptic gospels
- The original redaction was Greek (Assumptions for Aramaic)
- Influence of Aramaic language
- Presence of Liturgical sources and homilies
- The prologue remind of ancient hymns, pastoral discourses
according to the rabbinic rules for homilies
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- At the beginning of the 19th century the question of historicity was
common
- Critics have thought St John to be a mere theological meditation
- Modern critics found historical some historical facts, chronological
and geographical elements in accordance with the synoptic gospels
- Indications in relation to Jewish and roman institutions
- Elements of the condition of life in Palestine in the first century
- Signs of care to connect with the real conditions of life of Jesus and
not a mere theological meditation
- Intention to present the life of Jesus, born, dead, and risen: 2:20
- The author identifies himself as a witness of some events: 19:35;
21:24
- Selection of signs: 20:30-31; 21:25
- St John subscribes to the biblical tradition presenting the steps of
the history of salvation through the interventions and acts of God
in the history of his people
- The Bible is history and theology: not a mere narration of fact, but
fact and interpretation; so does St John: 9:1-41
- Signs are to be interpreted and reveal a theological and spiritual
meaning that leads to know Christ and have Eternal Life: 20:31
- The Spirit is the teacher and the revelator of the truth meaning of
the signs: 7:39; 16:7; 20:22
- The Spirit is the guide in the interpretation of historical acts of Jesus:
2:21-22; 12:16; 14:26; 15:26-27
- Historical acts of Jesus are to be understood in relation to the
prophets and the whole biblical tradition: 2:17; 5:37-47; 7:17;
12:16.37-41; 19:24.28.36-37
- The historical approach of John consist in signs (facts) and
interpretation
- Modern critics call this: Kerygmatic history or qualitative history
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- John is a symbolization of the life of Jesus
- The teachings and the deeds of Jesus have different levels of
meaning
- A signs may have multiples meanings: 3:14-15; 8:28; 12:32
- This is a spiritual Gospel
3- The structure and content
- The content is faithful to the common tradition of the Gospels
- St John aims to relate what happened to Jesus from John de Baptist
to the passion and resurrection
- The content is a witness of the author
- The structure is a succession of episodes without a rigorous literary
construction
- There is no detailed structure in the book but there two distinct
parts:
+ The prologue: 1:1-18
+ Teachings and deeds: 1:19-12:50
+ Passion and resurrection: 13:1-21:25
+ Purpose: 20:30-31
4- Relation with the synopses
- Critic thinks John may have known the synopses but chose to be
independent and creative.
- Distinction in geographical and chronological order
+ Synopses: longue period in Galilea and Judea and brief stay in
Jerusalem
+ St John: frequent movement, long period in Judea and Jerusalem:
1:19-51; 2:13-3:36; 5:1-47
+ St John: mention of more than one Pascal celebration: 2:13; 5:1;
6:4; 11:55
- Distinction in the style
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+ Synopses: brief section, sequences of teachings, miracles
narratives followed by short discourses
+ St John: Limited events or signs followed by long discourses,
discussions and dramas, and particulars sources not appearing in
the synopses
Distinction in vocabulary or language
+ Synopses: frequent use of “The Kingdom of God”
+ St John: only in 3:3-5; frequent use of “Eternal Life, the world,
Light-Darkness, Truth-Falsehood, Glory of God”
Common narratives
+ The baptism of Jesus: 1:19-51
+ The merchants in the Temple: 2:13-21
+ The son of the royal official: 4:43-54
+ The paralytic: 5:1-15
+ The blind man: 9:1-41
+ Multiplication of bread: 6:1-21
+ Controversies in Jerusalem: chaps: 7- 8.10
+ The unction at Bethany and Pascal events: chaps. 12-21
Narratives particular to the synopses
+ The temptation in the desert
+ The transfiguration
+ The institution of Eucharist
+ The Agony at Gethsemane
+ The sermon on the Mont
+ Several parables and miracles
Narratives particular to John
+ The wedding of Cana: 2:1-11
+ Conversation with Nicodemus: 3:1-11
+ Dialogue with the Samaritan: 4: 5-42
+ Resurrection of Lazarus: 11:1-57
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+ Washing the feet: 13:1-19
+ Conversation at the last supper: 13:31-17:26
The theological message
- The message of St John is Christological
- To Know Jesus the Christ and get into a communion with him is the
condition to know God the Father and to be saved
- The whole life of Christ: words and deeds (signs) are very important
means of salvation
- The mystery of the incarnation is and the preexistence of the Son
are central
- The theme of time “My time” is important in St John
- The mystery of salvation is realized through the different events in
the life of Christ
- The life of Christ is the manifestation of God to the world
- The manifestation or the revelation of the Glory of God culminates
in the passion and resurrection
- The revelation of the Glory of God questions and challenges the
world
- The world will reject Christ and his message because He does not
belong to the world
- At the moment the rejection was total ( passion and death), Christ
overcome the world by his resurrection
- Those who will believe will be born to a new life
- The preexistence of Christ is not a myth but a revelation and an act
of faith through the inspiration of the Holy Spirit
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