Synoptic Gospels Research Articles

Hubungan Antara Iman dan Perbuatan: Tinjauan Dari Injil-Injil Sinoptik dan Kisah Para Rasul

This study aims to conduct an in-depth analysis of the relationship between faith and actions in the texts of the Synoptic Gospels and the Acts of the Apostles. Employing a qualitative descriptive approach, this research integrates theological and psychological perspectives to explore how faith influences an individual's actions in the context of Christian life. The findings of the study indicate that genuine faith manifests in actions consistent with a transformed heart through repentance, as well as the importance of voluntary actions as responses to the power and grace of God. Salvation is viewed as the outcome of voluntary actions and individual awareness to surrender oneself to Christ. This study not only contributes theoretically to the understanding of Christian theology but also provides practical guidance for individuals seeking to deepen their faith relationship with God through everyday actions. It is hoped that this research will open up new insights and inspire a deeper understanding of the essential relationship between faith and deeds in the context of Christian life.

Book Review: The Divine Christ in the Synoptic Gospels

Book Review: The Divine Christ in the Synoptic Gospels

KERAJAAN ALLAH MENURUT INJIL SINOPTIK

The books of Matthew, Mark, and Luke deal with the Kingdom of God. The concept of the Kingdom of God is of course described in the Books of Matthew, Mark, and Luke, according to the understanding of their respective authors. The researcher is interested in discussing the discussion of the Kingdom of God according to the Synoptic Gospels, namely Matthew, Mark, and Luke, and wants to examine more deeply, regarding the differences and similarities, including the use of the words used by the author and aspects related to the Kingdom of God. The purpose of this research is to know the concept of the Kingdom of God through the books of Matthew, Mark, and Luke, and to see the aspects that the authors relate to the Kingdom of God, and to compare the concept of the Kingdom of God between the books of Matthew, Mark, and Luke. The method used by researchers is descriptive qualitative method with content analysis techniques. The nature of this research is library research. The results of the observation show that the books of Matthew, Mark, and Luke have several aspects related to the Kingdom of God, such as aspects of moral ethics, ecclesiology, sosteriology, and eschatology, and there is little difference in the use of the word "Kingdom of God" between the books of Matthew and the books of Mark and Luke. In conclusion Matthew, Mark, and Luke describe the concept of the kingdom of God and relate it to several important aspects to discuss.

Another ‘I Have Come’ Saying from Ancient Judaism: A Note on De Sampsone 13

This article adds a further, early example of the ‘I have come’ + purpose formula, as used frequently in early Jewish literature by angelic visitors to earth. This case and other instances already known are relevant to the question of whether pre-existence christology is implied in the parallel statements of Jesus in the Synoptic Gospels.

On Docetic Christology in Early Christianity. Pt. 4.1

Continuing to explore the question of how, where and when the so-called docetic Christology arose, the author turns to the Gnostic texts of the 2nd and 3rd centuries C.E., which, having come down to us in Coptic in translation from Greek, reliably testify to such a Christology in all its diversity. Having previously analyzed the synoptic gospels (see Pt.1), the epistles of St.Paul (see Pt.2.1; 2.2; 2.3; 2.4) and the writings of the John corpus (Pt.3.1; 3.2), the author draws attention in this part of the article to such texts from Nag Hammadi and from the so-called Tchacos Codex as “The Second Treatise of the Great Seth”, “The Apocalypse of Peter”, “The Gospel of Judas”, etc., in which the docetic idea (in the form of the idea of a substitute crucifixion, i.e., that someone else was crucified instead of Jesus) found its clear expression.

Makna Frasa “ὁ ἀμνὸς τοῦ Θεοῦ” dalam Yohanes 1:29

One of the theological titles addressed to Jesus Christ is the Lamb of God. This title can be found in John 1:29 and 1:36 which is the title of John the Baptist to Jesus,and is not found in the Synoptic Gospels. A number of scholars have attempted to interpret the phrase Lamb of God both in a literal and figurative sense and there are a number of different meanings. In this paper, the author seeks the meaning of the phrase Lamb of God in John 1:29 using the exegetical method. The exegetical method used three analyses: contextual analysis, historical, and grammatical and literal analysis. From the analysis carried out, it was found that the meaning of the phrase Lamb of God which is directed at Jesus explains the work of Jesus' salvation through His death on the cross which brought redemption and remission of sins for humans by taking Jewish background: the Passover lamb, and the divine qualities possessed by Christ as the Lamb of God.

Jesus and the YHWH-texts in the Synoptic Gospels, by Scott Brazil

Jesus and the YHWH-texts in the Synoptic Gospels, by Scott Brazil

John and the Synoptic Gospels. What John Knew and What John Used

Abstract The relationship of John’s Gospel to the Synoptics Gospels is difficult to explain. That is the reason why there have been many proposals, even from the beginning of the church. Not even today, scholars have reached consensus. Rather, there are many competing explanations. Yet, they can be grouped into three categories, according to what John knew and what he used in writing his gospel: (1) John did not know the Synoptics; (2) John knew the Synoptics and used them as literary sources; and (3) John knew the Synoptics but did not use them. Of these three categories, the third one best explains the similarities and the differences between John and the Synoptics. But beyond stating that John knew the Synoptics but did not use them as literary sources, one is on a rather uncertain territory. Therefore, it is historically and literarily plausible to see John as being aware of the Synoptics and even having read them, but whether he chose to harmonize them, adapt them, supplement them, or reinterpret them, is less clear. In the end, it is clear that John wrote a different Gospel, yet it should be read alongside and not instead of the Synoptics.

“Listen to Him!”: Angelic and Divine Typology in Mark’s Transfiguration Account

Abstract In this study I will argue that, while Matthew and Luke’s redaction of the Markan Transfiguration present Jesus as the antitype of Moses, Mark’s own account does not. Rather, Mark uses typology to narrate Jesus into the stories of Elijah and Moses, both of whom are described in the Jewish scriptures as ascending a mountain to talk with God in narratives in which the Angel of YHWH also features. Distinctive features of Mark’s account suggest that Mark wishes to associate Jesus, not with Moses, but with YHWH and his angel, using the scriptural ambiguity between the Angel of YHWH and Israel’s God to generate a similar ambiguity around the divine identity of Jesus. Consequently, Mark’s Transfiguration presents a “higher” Christology than that of the Transfigurations in the other Synoptic Gospels. In Mark’s Transfiguration, Jesus is compared, not to human prophets, but to the anthropomorphic manifestations of Israel’s God at Sinai and Horeb.

Does Luke Replace “Son of God” with Non-filial Language?

In 2005 missiologist Rick Brown argued on the basis of Synoptic parallels that, in a few cases, Luke translates Son of God language with non-filial language, especially the term “Christ.” The argument supported the practice of using non-filial renderings of Son of God language in Bible translations made for Muslims, the stated intent being to convey the meaning of the text more clearly and to avoid offense and misunderstanding. This article tests Brown’s claim, mainly by considering the literary relationships between the Synoptic Gospels and by examining every Lukan parallel of Markan and/or Matthean Son of God language used with reference to Jesus. The results of the investigation contradict Brown’s thesis, showing that the relevant Lukan texts do not provide direct support for the rendering of Son of God language with non-filial language.

A Three-Dimensional Jesus: An Introduction to the Synoptic Gospels by C. Clifton Black (review)

A Three-Dimensional Jesus: An Introduction to the Synoptic Gospels by C. Clifton Black (review)

Alusi Anti-Imperial dalam Misi Universal: Elaborasi Matius 28:18-20

Matthew 28:18-20 is unique material from Matthew that is not found in other synoptic gospels. Considering the political situation under Roman imperialism and the initial recipients' Jewish background, it is worth asking how Matthew structured his unique material so that it was relevant to the conditions prevailing at that time. The purpose of this article is to prove that there are allusions to the Old Testament in Matthew 28:18-20 so that the intended use can be understood and fits the context. The methods used are structural analysis, style analysis, and allusion analysis. The results of the discussion prove that Matthew 28:18-20 contains allusions to Daniel 7:13-14 and Isaiah 7:14; 8:8,10 which is anti-imperial in nature so that recipients of Matthew's Gospel are given the basis and encouragement for courage in carrying out the Great Commission even in a situation of Roman imperialism.

Pure or Noble Materials for Jewish Ritual Vessels: Passover Meal and the First Eucharistic Chalice (Holy Grail)

Very little is known about the chalice used by Jesus of Nazareth at the Last Supper. The first Christians used a cup of blessing for the Eucharistic celebration (1Cor 10:16), which insinuates that Jesus used a ritual cup. An exegetical study of the synoptic gospels reveals that this ritual dinner was celebrated in the home of a wealthy disciple of Jesus, who would have lent him the most valuable cup of blessing owned by the family. Hence, it is unlikely that this cup was made of common and cheap materials, such as ceramic or wood. The only mention of this cup in the early centuries is due to St. John Chrysostom, who states (ca. 395 AD) that it was not made of silver. However, its veracity is not reliable due to the lack of earlier comments. In recent decades, archaeological excavations in the Holy Land have revealed that, at the time of Jesus, the use of vessels carved in limestone was common in Jerusalem for ritual practices in the domestic sphere because they were considered unsusceptible to impurity. This fact suggests that the chalice of the Last Supper might have been a valued cup of carved stone, which is consistent with the use of such bowls in the Hellenistic–Roman period among the aristocratic classes.

Can a Slave Serve Two Masters? Jointly Owned Slaves in Documentary Papyri and the Synoptic Gospels

AbstractThis article examines the synoptic saying on serving two masters (Matt 6.24; Luke 16.13) in light of the evidence for jointly owned slaves in documentary papyri. The saying implies that the slave of two masters will inevitably be more loyal or exclusively loyal to one master. Scholars usually accept this as an accurate depiction of jointly owned slaves. However, the papyrological evidence shows that the relationship between jointly owned slaves and their owners varied in everyday life and that slaves had little control over their loyalty to each master. The saying is, therefore, not a fully realistic portrait of how jointly owned slaves served their masters in antiquity but is possibly a slave stereotype that contributes to the (un)faithful slave imageries in the Gospels.

Prítomnosť Ježišovi blízkych osôb pri jeho ukrižovaní podľa kánonických evanjelií

The scene of the crucified Jesus accompanied by his mother and his beloved disciple is one of the most represented in the Christian visual art. This article presents how the four canonical Gospels recount the presence of the persons close to Jesus at his crucifixion. First, it is focused on the Synoptic Gospels, which have many similarities in presenting the scene. The differences are pointed out, as well. Then, the way in which the Gospel according to John portrays the situation is laid out. From this simple presentation it will become evident that John’s version differs significantly from that of the Synoptics. This leads to brief remarks on the historicity of the scene. The simple exercise of presenting the way in which respective Gospels recount the same scene at the crucifixion will show how its representations in the Christian visual art focus on one particular account while the other are rather put aside.

Making sense of God incarnate: a neglected biblical resource

The doctrine of the Incarnation raises important questions about the person of Christ and the nature of God. The John 5 discourse where Jesus speaks about what it means to be ‘the Son’ is a neglected source of insight into these questions. The article presents a case for reading this discourse as a statement about the eternal dependence of the Son. This interpretation is backed up by reference to the Synoptic Gospels, the writings of Paul and the work of Augustine. The article does not advocate an Arian ontological subordinationism but a proposal concerning the personhood of the Son. The conclusion sets out some of the gains of this approach.

Matthean Allusions and Echoes in the Catholic Epistle of James

The present article aims to examine the theology of the Epistle of James through the lens of the Gospel according to Matthew. James is a unique text in the New Testament deeply rooted in the tradition of Hellenistic Judaism. The writing presents theological ideas in the form of sayings or sentences, closely resembling the wisdom literature of the Old Testament and the Synoptic Gospels. The practical nature, rare doctrinal fragments, and the presence of recurring themes make it challenging to establish a clear division of the five chapters. They can be best grouped around eight homiletic-didactic discourses, mostly built around a macarism or aphorism, adapted by the author to a specific theme. Most allusions and echoes can be linked to the Sermon on the Mount, but not exclusively. Even though some texts resonate strongly with the Matthean text, especially thematically, and the phenomenon of intertextuality is impressive, it would still be quite bold to assert that James had a copy of Matthew in front of him when writing his Epistle. This is confirmed by the lack of exact quotations. It is very likely a catechetical or didactic tradition already present in the first-century Christian teaching at the confluence of the Jewish and Hellenistic environment, strongly influenced by Matthew, whose popularity is beyond doubt. The hypothesis is supported by the presence of similar themes in the writings of the Apostolic Fathers, literature highly esteemed in early Christian communities. It is therefore very possible that James was familiar with the Matthean Gospel through his cultic reading, justifying the theological depth evident in the treatment of common themes. Keywords: macarism, aphorism, wisdom, wealth, poverty, good deeds

Gnats, Camels, and Peter in the Synoptic Gospels: Response to Alan Garrow’s “Matthew’s Use of Luke”

In 2023, Alan Garrow published ‘Gnats, Camels, and Matthew’s Use of Luke’ (JSNT 45/3). There, he responds to several authors who engaged critically with various aspects of the Matthean Posteriority Hypothesis in synoptic studies (Matthew uses Mark and Luke; no Q). A section of Garrow’s article contains an extensive response to my Expository Times article (133/6). In his rejoinder, Garrow makes use of several arguments from Robert H. Gundry’s “Peter: False Disciple and Apostate according to Saint Matthew” (2015), which was featured as the Book of the Month in the Expository Times (127/9). In this article, I respond to Garrow and, subsidiarily, to Gundry.

On Docetic Christology in Early Christianity. Part 3.2

The so-called docetic Christology was based on the idea that the earthly Jesus and the heavenly Christ were two different persons; it was Jesus who suffered on the cross, whereas Christ just entered Jesus’ body for a while and abandoned it before his death on the cross; consequently, the suffering of Christ was mere appearance. Based on some passages from Gnostic texts containing examples of docetic Christology, the author attempts here to trace the life of that concept, starting with the New Testament (Pt. 1: Synoptic Gospels). In previous parts of the article (Pt. 2.1; 2.2; 2.3; 2.4), he analyzed such Paul’s passages as Rom. 1.3–4, Gal. 4. 4–7, 1Cor 8.4–6, Phlp. 2.5–11, Col 1.15–20; in Pt. 3.1, the subject of research was 1John 4.2–3; 2John 7 and some related sayings from the Letters of Ignatius. In this part, the author discusses some (antidocetic) problems of the Gospel of John. To be continued.

Editorial fatigue and the relationship between 2 Kings 18–20 and Isaiah 36–39

The near verbatim agreement between Isaiah 36–39 and 2 Kings 18–20 has long invited speculation about the relationship between these passages. Most scholars theorize Isaian dependence on Kings or mutual dependence on a third source, but a minority has argued for Isaian priority. In connection with the similar problem of the relationships among the Synoptic Gospels of the New Testament, recognition of a phenomenon known as editorial fatigue has helped to clarify which Gospels serve as sources for the others. By identifying several instances of editorial fatigue in Isaiah 36–39, this article provides strong evidence against Isaian priority and for the dependence of Isaiah 36–39 on a version of 2 Kings 18–20.