CRAIG L. BLOMBERG DARRELL L. BOCK
CHRISTOPHER L. CHURCH JAMES E. WHITE
The New Testament begins with four books we call Gospels. Whenever we use the term Gospels, we must recall that before the Gospels came the gospel, the good news concerning Jesus Christ—His life, death for sins, and resurrection (see 1 Cor. 15:3-4). Jesus preached good news (the gospel) when He began His work (Mark 1:1,15).
All four Gospel books—Matthew, Mark, Luke, and John—tell the story of Jesus. At some points the four books are quite similar. At other points they are quite distinctive. The first three Gospels, called the Synoptics (which comes from a Greek word that means they saw the ministry of Jesus from a similar point of view), have much material in common. For example, over 600 of Mark's 661 verses are in Matthew. About 380 verses in Luke are similar to Mark's material. Some have suggested that all three drew upon a common source. Others have suggested that Matthew was written first and that Mark and Luke were influenced by Matthew. Yet others have maintained that Mark was written first and so in turn influenced Matthew and Luke.
We really do not know how the Gospels came into being. Luke offered a hint that he did thorough research of other accounts about Jesus before he wrote his Gospel (see Luke 1:1-4). We really do not know the historical process in which the Gospels came into being. What we do know is that the four books we have called Gospels are inspired of God's Spirit and communicate the story of Jesus to us in a powerful way (see the article "The Order of the Gospels").
Each Gospel is ascribed to a person who either witnessed the events described or who obtained eyewitness accounts. Each of the Gospels tells us things that none of the others do. Each Gospel was written by different people at different times in different places with unique situations. All, however, were probably written sometime between a.d.. 60-95 (see the introductions to Matthew, Mark, Luke, and John).
Each of the writers shaped the telling of his story to accomplish particular purposes. For example, Matthew focused on Jesus as the Messiah foretold in the Old Testament. Mark presented Jesus as an active Person, a powerful Minister, and a Suffering Servant. Luke portrayed Jesus as the Savior for all people. John specifically explained his purpose in writing his Gospel (see John 20:31). He wanted his readers to understand that Jesus is the Christ, the Son of the living God. We can be thankful that we have four different Gospels. Our knowledge of who Jesus is and what He has done is far richer and deeper because we have more than just one Gospel.
The various purposes of the Gospels can help us understand and appreciate their differences and unique features. The way or time an event or saying of Jesus is presented is often shaped by the author's overall purpose. This in no way casts doubt on the reliability or trustworthiness of the writing or the historicity of the event. Instead we recognize that while the Gospels can be read together as complementary stories in harmony one with another, we also learn that each Gospel must be read and understood on its own. Together these four books present for us the good news about Jesus Christ, the Son of God.
| CHART: JEWISH SECTS IN THE NEW TESTAMENT |
| DATES OF EXISTENCE | NAME | ORIGIN | SEGMENTS OF SOCIETY | BELIEFS | SELECTED BIBLICAL REFERENCES | ACTIVITIES |
| PHARISEES |
Existed under Jonathan (160-143 B.C.)
Declined in power under John Hyrcanus (134-104 B.C.)
Began resurgence under Salome Alexandra (76 B.C.) | Pharisees = "the Separated Ones" with three possible meanings:
(1) to their separating themselves from people
(2) to their separating themselves to the study of the law ("dividing" or "separating" the truth)
(3) to their separating themselves from pagan practices | Probably spiritual descendants of the Hasidim (religious freedom fighters of the time of Judas Maccabeus) | Most numerous of the Jewish parties (or sects) Probably descendants of the Hasidim—scribes and lawyers Members of the middle class—mostly businessmen (merchants and tradesmen) | Monotheistic
Viewed entirety of the Old Testament (Torah, Prophets, and Writings) as authoritative
Believed that the study of the law was true worship
Accepted both the written and oral law More liberal in interpreting the law than were the Sadducees
Quite concerned with the proper keeping of the Sabbath, tithing, and purification rituals Believed in life after death and the resurrection of the body (with divine retribution and reward)
Believed in the reality of demons and angels Revered humanity and human equality Missionary-minded regarding the conversion of Gentiles Believed that individuals were responsible for how they lived | Matt 3:7-10; 5:20; 9:14; 16:1,6-12; 22:15-22,34-46; 23:2-36
Mark 3:6; 7:3-5;
8:15; 12:13-17 Luke 6:7; 7:36-39; 11:37-44; 18:9-14 John 3:1; 9:13-16; 11:46-47;12:19 Acts 23:6-10 Phil 3:4b-6 | Developers of oral tradition Taught that the way to God was through obedience to the law
Changed Judaism from a religion of sacrifice to a religion of law Progressive thinkers regarding the adaptation of the law to situations Opposed Jesus because He would not accept the teachings of the oral law as binding Established and controlled synagogues Exercised great control over general population
Served as religious authorities for most Jews Took several ceremonies from the temple to the home
Emphasized ethical as opposed to theological action
Legalistic and socially exclusive (shunned non-Pharisees as unclean)
Tended to have a self-sufficient and haughty attitude |
| SADDUCEES |
Probably began about 200 B.C.
Demise occurred in A.D. 70 (with the destruction of the temple) | Sadducees = Three possible translations:
(1) "the Righteous Ones"— based on the Hebrew consonants for the word righteous
(2) "ones who sympathize with Zadok," or "Zadokites"—based on their possible link to Zadok the high priest
(3) "syndics," "judges," or "fiscal controllers"— based on the Greek word syndikoi | Unknown origin Claimed to be descendants of Zadok— high priest under David (see 2 Sam 8:17; 15:24) and Solomon (see 1 Kgs 1:34-35; 1 Chr 12:28) Had a possible link to Aaron
Were probably formed into a group about 200 B.C. as the high priest's party | Aristocracy—the rich descendants of the high-priestly line (however, not all priest were Sadducees) Possible descendants of the Hasmonean priesthood Probably not as refined as their economic position in life would suggest | Accepted only the Torah (Genesis through Deuternonomy—the written law of Moses) as authoritative
Practiced literal interpretation of the law Rigidly conservative toward the law Stressed strict observance of the law Observed past beliefs and tradition Opposed oral law as obligatory or binding Believed in the absolute freedom of human will—that people could do as they wished without attention from God Denied divine providence Denied the concept of life after death and the resurrection of the body Denied the concept of reward and punishment after death
Denied the existence of angels and demons Materialistic | 2 Sam 8:17; 15:24 1 Kgs 1:34 1 Chr 12:26-28 Ezek 40:45-46; 43:19; 44:15-16
Matt 3:7-10; 16:1,6-12; 22:23-34 Mark 12:18-27 Luke 20:27-40 John 11:47
Acts 4:1-2; 5:17-18; 23:6-10 | In charge of the temple and its services Politically active
Exercised great political control through the Sanhedrin, of which many were members Supported the ruling power and the status quo Leaned toward Hellenism (the spreading of Greek influence)—and were thus despised by the Jewish populace
Opposed both the Pharisees and Jesus because these lived by a larger canon (The Pharisees and Jesus both considered more than only Genesis through Deuteronomy as authoritative.)
Opposed Jesus specifically for fear their wealth/position would be threatened if they supported Him |
| ZEALOTS |
Three possibilities for their beginning
(1) during the reign of Herod the Great (about 37 B.C.)
(2) during the revolt against Rome (A.D. 6)
(3) traced back to the Hassidim or the Maccabees (about 168 B.C.)
Their certain demise occurred around A.D. 70-73 with Rome's conquering of Jerusalem. | Refers to their religious zeal
Josephus used the term in referring to those involved in the Jewish revolt against Rome in A.D. 6— led by Judas of Galilee | (According to Josephus) The Zealots began with Judas (the Galilean), son of Ezekias, who led a revolt in A.D. 6 because of a census done for tax purposes | The extreme wing of the Pharisees | Similar to the Pharisees with this exception: believed strongly that only God had the right to rule over the Jews. Patriotism and religion became inseparable.
Believed that total obedience (supported by drastic physical measures) must be apparent before God would bring in the Messianic Age Were fanatical in their Jewish faith and in their devotion to the law—to the point of martyrdom | Matt 10:4 Mark 3:18 Luke 6:15 Acts 1:13 | Extremely opposed to Roman rule over Palestine
Extremely opposed to peace with Rome
Refused to pay taxes
Demonstrated against the use of the Greek language in Palestine
Engaged in terrorism against Rome and others with whom they disagreed politically
(Sicarii [or Assassins] were an extremist Zealot group who carried out acts of terrorism against Rome.) |
| HERODIANS |
Existed during the time of the Herodian dynasty (which began with Herod the Great in 37 B.C.)
Uncertain demise | Based on their support of the Herodian rulers (Herod the Great or his dynasty) | Exact origin uncertain | Wealthy, politically influential Jews who supported Herod Antipas (or any descendant of Herod the Great) as ruler over Palestine (Judea and Samaria were under Roman governors at this time.) | Not a religious group—but a political one Membership probably was comprised of representatives of varied theological perspectives | Matt 22:15-22 Mark 3:6; 8:15; 12:13-17 | Supported Herod and the Herodian dynasty Accepted Hellenization Accepted foreign rule |
| ESSENES |
| Probably began during Maccabean times (about 168 B.C.)— around the same time as the Pharisees and the Sadducees began to form Uncertain demise— possibly an A.D. 68-70 with the collapse of Jerusalem | Unknown origin | Possibly developed as a reaction to the corrupt Sadducean priesthood Have been identified with various groups: Hasidim, Zealots, Greek influence, or Iranian influence | Scattered throughout the villages of Judea (possibly including the community of Qumran)
(According to Philo and Josephus) About 4,000 in Palestinian Syria | Very strict ascetics
Monastic: most took vow of celibacy (adopting male children in order to perpetuate the group), but some did marry (for the purpose of procreation)
Rigidly adherent to the law (including a strict rendering of the ethical teachings)
Considered other literature as authoritative (in addition to the Hebrew Scripture)
Believed and lived as pacifists Rejected temple worship and temple offerings as corrupted
Believed in the immortality of the soul with no bodily resurrection Apocalyptically oriented | None | Devoted to the copying and studying of the the manuscripts of the law Lived in a community sense with communal property
Required a long probationary period and ritual baptisms of those wishing to join Were highly virtuous and righteous Were extremely self-disciplined Were diligent manual laborers Gave great importance to daily worship Upheld rigid Sabbath laws Maintained a non-Levitical priesthood Rejected worldly pleasures as evil Rejected matrimony—but did not forbid others to marry |
