Author Archives: Isaiah Sexton

Team 2, Question 1a

Posted on by under john

John’s historical timeline of the life of Jesus is significantly different than the synoptic gospels. Although the author most likely has an understanding of the synoptic gospels and leaves room in his gospel for their to be a harmony between them, he has made significant changes to many aspects of Jesus’s life. One of these main differences is the location of Jesus’s ministry. In the synoptic gospels, he begins in Galilee and then travels to Jerusalem near the end of his life. In John however, he travels back and forth between Jerusalem and Galilee. He often does this to attend festivals in Jerusalem. The use of many festivals in John’s gospel such as Sukkoth, Hanukkah, and Rosh Hashanah are unique to this gospel as no festival other than Passover is mentioned in the synoptic gospels. In John, Jesus’s ministry is also significantly longer. In the synoptic Gospels, Jesus’s ministry tends to be a little less than one year while in John, his ministry lasts about three years.

The key difference in John, however, is his theological understanding of Jesus. His account as Jesus, even in ancient times, was seen less as an accurate historical representation of Jesus and more as a “spiritual gospel”. The ratcheting up of Jesus as a divine man comes to its conclusion in John, the final gospel. Especially when contrasting with the gospel of Mark, Jesus is much more heavenly and is the self described son of God much earlier. This can be seen clearly in Jesus’s “I am” discourses. Jesus lays out that he is the son of God. He says, “I am the bread of life…I am the bread that came down from heaven…”. Jesus is seen much more clearly as the son of God in this gospel and much less human.

Another important paradigm in this gospel is the separation between Christianity and Judaism. Because this gospel presumably has been written much later than the other synoptic gospels, the disconnect between the two religions had already began. Their was much more tension at the time between Christians and Jews and this gospel works to separate them even more. For example, in 8-37-44, John denounces the Jews. The author also alters miracle stories in order to show the disconnect between the Pharisees and the Christians. In doing so, these stories serve as reason for Christians to completely denounce Judaism as they denounced Jesus as the son of God.

Lastly, although John’s gospel is significantly different than the other three, his story-line provides room for their existence as well. He leaves significant gaps in his historical timeline, providing evidence for the fact that he had knowledge of the synoptic gospels. These gaps may allow for all four gospels to coexist together as they are not necessarily mutually exclusive.

Team 2, question 1ac (Sexton)

Posted on by under mark

Mark’s depiction of Jesus the messiah have many differences compared to the traditional Jewish perspective. In the Markean verses 8:27-33, 9:2-13; 9:31; 10:33; 10:35-45, the messiah is said to have had to suffer greatly, die, and rise again. Jesus proclaims many times that the “Son of Man” must be betrayed, rejected, arrested, killed, and ultimately rise again. Jesus’ claims largely fall on deaf ears as his disciples do not understand what he means when he says he will rise from the dead. They rarely question Jesus or his words but are silently curious as to what they may mean.

This new depiction of the messiah has some stark differences with the Jewish understanding of him. First, the traditional Jewish thought of the messiah was that he would be a king that would save the Jewish people. He was prophesied to lead the Jewish people to peace and save them from the unrelenting tyranny and oppression they faced. This view of the messiah can be seen when James and John request to sit in places of honor next to Jesus when he is on his thrown. It seems that even the disciples have a misunderstanding of who Jesus is and what he is trying to accomplish. James and John’s request emphasize their understanding of Jesus as the prophesied Jewish messiah. They still believe he will lead a revolution, leading the Jews to salvation. Jesus, however, planned on saving his disciples and his followers but not in the physical sense. It his hard for his followers to truly understand but Jesus does not plan to be anointed king and save the Jews from oppression but rather to save their spirit. Jesus wishes for people to have faith in him so that they may truly be in God’s kingdom. In order to achieve that, they must not seek glory and power but serve others.

Second, the traditional Jewish messiah does not rise from the dead. This was an innovation in the Christian tradition and explains why his disciples were so confused at Jesus’ resurrection statements. Their misunderstanding of Jesus as a savior bringing a new Jewish kingdom caused a deeper misunderstanding of Jesus’ mission.

 

The story of Bartimaeus is an important story regarding discipleship and faith in Jesus. This story teaches that faith in Jesus can cure the blind. In this story, Bartimaeus wholeheartedly believes in Jesus as the messiah and asks for his help with his blindness. Jesus immediately gives the man sight. He says “Go, for your faith has healed you”. This story demonstrates how faith in Jesus can save you but you must believe in Jesus as the son of God first. You cannot be wishing for things to happen to you but you have to have faith in him and he will save you. This can be applicable on a more spiritual level as well. For those who are spiritually blind must have faith in Jesus and he will save them. Bartimaeus, although he was physically blind, he was not spiritually blind like Jesus’s disciples and he had complete faith in Jesus. This story teaches that no matter your condition physically or spiritually, faith in Jesus will set you free.

4-21, Jesus and Judas, Team 2, Question 1

Posted on by under narrative expansion

In 1 Corinthians and 1 Thessalonians, Peter gives a very brief story regarding Jesus’ death. He simply states the facts, ” He died, he was buried, he was raised, and he appeared.” Although Peter narratavised some, his letters largely followed oral tradition as can be seen in his writing. His writing style follows many of the nodes of oral tradition. His briefness and grammatical structure clearly indicated that he was recording an oral tradition rather than attempting to propagate Jesus’s teachings. One of the biggest nodes of oral tradition in which the gospels expanded was on the verb paradidonai. The translation of paradidonai essentially means “to deliver up”. The Gospels repeatedly interpreted this verb as betrayal even though that interpretation is inconsistent with Paul’s original meaning. In fact, Paul regularly uses the word in reference to the death of Jesus rather than his supposed arrest. In this sense paradidonai means Jesus is delivered up to God and not betrayed. (White, 113).

The gospels interpreted paradidonai as betrayal and insists that Judas “hands Jesus over” to the authorities. Mark is the first to narrativise this story as he adds clear intention by Judas and the arrest of Jesus. Mark writes that Judas went to the chief priests in order to betray Jesus and be compensated with money. Judas than leads a crowd of priests, scribes, and elders to arrest Jesus. Mark is the most moderate of the Gospels as he sticks mostly to the story and does not use as much hyperbole as the other Gospel authors.

Matthew and Luke however expand upon Mark’s writing and make Judas more of an enemy to Jesus and even to God.

Matthew expanded much more on the dialogue of Jesus and Judas and their internal feelings. This narrativises the story much more. Matthew also adds a deep felling of guilt and regret by Judas that causes Judas to give back his money and commit suicide for his actions. Although Matthew added more quotes, the beginning of his story is fairly consistent with Mark.

Luke on the other hand blatantly states that Satan entered the body of Judas. The tone of Luke’s writing and some of the events he slightly changed make the story more of a good vs evil/Jesus vs. Judas story. In this sense, Jesus becomes more of a hero. For example, Luke says that the 12 apostles began to openly question each other regarding who would betray Jesus. This is not mention in either MArk or Matthew. Luke also changes the arrest scene. In Mark and Matthew, Judas gives Jesus a kiss which informs the authorities who to arrest. However, in Luke, Jesus openly refuses this kiss and questions Judas’ motives. Luke uses the story of the last supper and the betrayal much more antagonistically than either Mark or Mathew.

John also depicts a Judas that is evil and an enemy of Jesus. John says that the devil was put into the heart of Judas. In the gospel of John, Judas procures soldiers as well as weapons and torches and seizes Jesus. John’s story is shorter but the most violent and antagonistic than the other three.

It is obvious that early christian story tellers found it necessary to create a story involving good vs. evil. They must be able to convince their readers and creating an enemy for Jesus gives meaning to his death and lets him go down as a martyr. The story of Judas as a traitor to Jesus also gives credence to Jesus’s Crucifixion. Ancient readers can at least somewhat understand his death not by judging Jesus as a criminal but as someone who was wrongly accused and truly suffered for us.

 

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