How to Read the Gospels

What is the Gospel?

The word “gospel” (Old English: god-spel, meaning “good tidings”) comes from a Greek word (euangelion) that means “good news.” In the New Testament, Gospel refers to the announcement that Jesus has brought the reign of God to our world through his life, death, and resurrection from the dead.

Jesus went into Galilee, proclaiming the good news from God. “The time has come,” Jesus said. “The kingdom of God has come near. Repent and believe the good news!” Mark 1:14-15

What are the Gospels?

The Gospel narratives—Matthew, Mark, Luke, and John—are carefully designed theological biographies of Jesus that focus on his announcement of the Gospel. They are based on the eyewitness testimony of the apostles. However, they are not merely historical records. These accounts are designed to advance a claim that will challenge the reader’s thinking and behavior. The Gospel narratives have two main goals.

1. To faithfully represent the story of Jesus—the crucified and risen Jesus of Nazareth is the Messiah of Israel and the true Lord of the world.

2. To persuade the reader to acknowledge Jesus as Lord and become his disciple.

The title of each Gospel account can also inform us about their purpose: “The Gospel, according to [Matthew, Mark, Luke, or John].” The four authors each frame Jesus’ story in a unique way for distinct purposes. We’ll explore those purposes later in these notes.

Why the Title “Gospel”?

You may be wondering why these books called the Gospels. The answer is quite simple. Most scholars agree that the name derives from Mark’s usage of the word:

The beginning of the good news about Jesus the Messiah, the Son of God.Mark 1:1.

Gospels are a subset of ancient literature which is called ancient biography.

Gospels and Ancient Biography

The Gospels are a kind of ancient biography. Although this is a commonly recognized category of literature today, biographies in the ancient world had different strategies and aims. Take a look at some key differences.

Ancient biographies were representations of the essence or meaning of a key figure’s life story and message—not a chronological play-by-play of life events.

They were not archival or unbiased accounts. Rather, they intended to be persuasive documents.

They were aimed at persuading the reader to emulate the figure—not just to gain knowledge about their life.

The four apostolic Gospels are theological, historical, and formational narrative biographies that retell the story and proclaim the significance of Jesus as Israel’s messiah and the Lord of all nations, the one who through the power of the Spirit is restoring God’s reign over all creation.

Jonathan Pennington, Reading the Gospels Wisely, 35.

Questions?

Four Unique Features of the Gospel Narratives

Although there are four different Gospel authors, the books maintain a certain cohesiveness and similarity of style. This is due to the following four features present in each Gospel.

References to the Hebrew Bible

Direct and indirect claims on Jesus’ identity

Crucifixion and resurrection as the climax of the story

Different arrangements to emphasize unique facets of Jesus’ character

1. References to the Hebrew Bible (fulfillment of the past texts)

Each of the Gospels claim that Jesus fulfills the Hebrew Bible's story. They prove their claim through constant reference to the Scriptures. We can assume each author had a high degree of familiarity with the Hebrew Bible by the way they refer to them throughout their writing.

Introductions: Each of the four Gospel accounts begins with hyperlinks to various texts in the Hebrew Bible to show how Jesus is carrying the story of Israel and humanity to its climax:

Mark 1-2: Isaiah and Malachi, Genesis 1 and Daniel 7

Matthew 1: The genealogies of Genesis and 1 Chronicles

Luke 1: Genesis and Isaiah

John 1: Genesis 1 and Exodus 32-34

Direct Quotations: For example, Matthew presents Jesus’ healing ministry (Matt. 8:14-16) as a fulfillment of Isaiah’s description of the suffering servant (Isa. 53:4)

Subtle Allusions: For example, in Mark 1:9-11 Jesus is baptized and God announces from Heaven, “You are my beloved Son (Gen. 22:2), with you I am well-pleased (Isa. 42:1 & Ps. 2:7).” This sentence blends together phrases from three biblical texts to show that Jesus is the messianic servant king who is the seed of Abraham.

Narrative Parallels: For example, Matthew presents Jesus as a greater-than-Moses figure by designing his story to match the basic outline of Moses’ career.

Questions so far?

2. Direct and Indirect Claims on Jesus’ Identity

The Gospel authors sometimes make explicit claims about Jesus’ identity (Mark 1:1, “The beginning of the gospel about Jesus, the Messiah, the Son of God”), but more often they shape the reader’s perception of Jesus through indirect means.

• Narratives about Jesus performing signs and wonders, like when Jesus heals and forgives sins in Mark 2:7 and 12: “Who can forgive sins but God alone?”

• Narratives about Jesus’ teaching—his speeches, parables, and dialogues—as in Matthew 7:24-27 when Jesus portrays himself and his community as the new Jerusalem temple.

• Testimonies of other characters:God: “This is my Son” (Matt. 3:17) The disciples: “What kind of man is this?” (Matt. 8:27) Demons: “What do you want with us, Son of God?” (Matt. 8:29) People of Nazareth: “Isn’t this the carpenter’s son?” (Matt. 13:55) Canaanite woman: “Lord, Son of David!” (Matt. 15:22) Peter: “You’re the Messiah, Son of the living God” (Matt. 16:16) High Priest: “Are you the Messiah, the Son of God?” (Matth. 26:63) Pilate: “Are you the King of the Jews?” (Matth.27:11) Roman soldier: “Surely this was the Son of God” (Matt. 27:54)

Why not include more direct references to Jesus’ identity? Each of the Gospel authors wants you to meet Jesus in these stories and experience him for yourself. Instead of simply making claims about Jesus (which is quite rare), the Gospel authors are more interested in you watching people respond to Jesus in the narratives so that you are forced to make your own decision about him (see John 20:30-31).

3. Crucifixion and Resurrection as the Climax of the Story

All four Gospels present Jesus’ crucifixion and resurrection as the climax—not only of Jesus’ life, but of the entire biblical narrative. They do so by devoting significant narrative space to the stories surrounding these events.

Mark allots 10 of 16 chapters (60%) to roughly three years of Jesus’ Kingdom announcement, and six chapters (30%) to the seven days Jesus spent in Jerusalem before his crucifixion.

Jesus’ death is introduced early in Matthew (12:14) and is anticipated four times by Jesus himself (16:21, 27; 17:22-23; 20:18-19) as the moment where he will become king (27:37).

4. Different Arrangements to Emphasize Unique Facets of Jesus’ Character

While the four Gospels do claim to recount real historical events, each author has carefully edited, arranged, and designed the core stories about Jesus to emphasize unique facets of Jesus’ character. So what do each of the Gospels emphasize?

Matthew portrays Jesus as a greater-than-Moses figure who fulfills the promises of the ancient Scriptures and whose resurrection has enthroned him as the King of Heaven and Earth.

Mark emphasizes the mystery and misunderstanding caused by Jesus’ announcement of the Kingdom of God. He shows Jesus as the unexpected Messiah and highlights the paradox of how the exalted Messiah can only be recognized in the humiliated, crucified Jesus.

Luke highlights how Jesus brings the Gospel to the nations. He shows Jesus empowered by the Holy Spirit to fulfill the Hebrew Bible's promise promise that God’s salvation would reach beyond Israel to include all nations.

John introduces Jesus as Israel’s God become human, presenting signs that demonstrate the truth of his messianic claim and his offer of eternal life for any that will trust in him.

Questions?

Example: Intro to John

This example will touch on three of the four unique characteristics mentioned above.

Preface: In Jewish thought during the second temple period, the Word of God was linked with his wisdom. A couple texts in particular: Ben Sira and the Wisdom of Solomon. We’re going to look at John’s use of wisdom and word as creative entities and his attribution to Jesus. (John 1:1-5)

John 1:1–2 (CSB)

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things were created through him, and apart from him not one thing was created that has been created.

Genesis 1:1 (CSB)

In the beginning God created the heavens and the earth.

Proverbs 8:22–23 (CSB)

“The Lord acquired me [wisdom]

at the beginning of his creation,

before his works of long ago.

I was formed before ancient times,

from the beginning, before the earth began.

Proverbs 8:30 (CSB)

I [wisdom] was a skilled craftsman beside him.

I was his delight every day,

always rejoicing before him.

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John 1:3 (CSB)

All things were created through him, and apart from him not one thing was created that has been created.

Genesis 1:3 (CSB)

Then God said, “Let there be light,” and there was light.

“God Said” becomes a refrain, 10x total in Genesis 1.

Proverbs 3:19 (CSB)

The Lord founded the earth by wisdom

and established the heavens by understanding.

Psalm 33:6 (CSB)

The heavens were made by the word of the Lord,

and all the stars, by the breath of his mouth.

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John 1:4–5 (CSB)

In him was life, and that life was the light of men. That light shines in the darkness, and yet the darkness did not overcome it.

Genesis 1:3–4 (CSB)

Then God said, “Let there be light,” and there was light. God saw that the light was good, and God separated the light from the darkness.

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John then moves to a different claim in John 1:14-18. He desires to connect Jesus to God’s glorious temple presence (Exod. 33:18-23) and divine attributes (Exod. 34:6). Take a look at this intentional arrangement of material.

John 1:14 (CSB)

The Word became flesh and dwelt among us. . . .

Exodus 25:8–9 (CSB)

“They are to make a sanctuary for me so that I may dwell among them. You must make it according to all that I show you—the pattern of the tabernacle as well as the pattern of all its furnishings.

Ezekiel 37:26–27 (CSB)

I will make a covenant of peace with them; it will be a permanent covenant with them. I will establish and multiply them and will set my sanctuary among them forever. My dwelling place will be with them; I will be their God, and they will be my people.

John 1:14, 16-17.

John 1:14–17 (CSB)

. . . We observed his glory, the glory as the one and only Son from the Father, full of grace and truth. . . . Indeed, we have all received grace upon grace from his fullness, for the law was given through Moses; grace and truth came through Jesus Christ.

Exodus 34:6 (CSB)

Exodus 34:6 (CSB)

The Lord passed in front of him and proclaimed:

The Lord—the Lord is a compassionate and gracious God, slow to anger and abounding in faithful love and truth,

John 1:14, 18.

John 1:14–18 (CSB)

. . . We observed his glory, the glory as the one and only Son from the Father, full of grace and truth. . . . No one has ever seen God. The one and only Son, who is himself God and is at the Father’s side—he has revealed him.

Exodus 33:20–22 (CSB)

But he added, “You cannot see my face, for humans cannot see me and live.” The Lord said, “Here is a place near me. You are to stand on the rock, and when my glory passes by, I will put you in the crevice of the rock and cover you with my hand until I have passed by.

Questions?

Formation

How were these books formed? The Gospel authors used pre-existing materials that had been passed down by authoritative eyewitness sources and authorized transmitters. Let’s take a look at some biblical evidence of this formation. First, we can learn much from Luke’s introduction to his Gospel, in which he explains how he went about writing

Luke 1:1–2 (CSB)

Many have undertaken to compile a narrative about the events that have been fulfilled among us, just as the original eyewitnesses and servants of the word handed them down to us.

Take a look at these three words emphasized above:

1. “Compile, draw up” (Grk. anatassomai: to compose, organize materials into a sequence)

2. “Handed down” (Grk. paradidomi: to pass on authorized traditions, cf. 1 Cor. 15:1-3)

3. “Eyewitnesses” (Grk. autoptes: reference to the original witnesses to the deeds and words of Jesus in the circle of the disciples; see 1 John 1:1-2)

There are several places in John’s Gospel that give readers insight into the formation of the Gospels. First, it is clear that John acknowledges the existence and validity of other Gospel accounts

Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in his name. John 20:30-31.

He also makes apparent the truthfulness of the eyewitness account of himself and others

This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true.John 21:24:

Relationships Among the Synoptic Gospels

As you read through the Gospels, you may notice that Matthew, Mark, and Luke closely resemble each other. The common name for these three books are the “Synoptic Gospels”—meaning they were written from a similar perspective. They contain similarities in wording, order, and the selection of stories and quotations. Why this similarity? The most likely explanation is that these authors—or more technically, compilers—were sharing a common source and/or using each other as a source for their material.

Today, most scholars agree that Mark indeed was the first Gospel writer. But regardless of who wrote first, we can learn more about the Gospel message from the similarities and differences between accounts. Here is a helpful breakdown of content categories in the Synoptic Gospels:

Triple Tradition: Content included in Mark, Matthew, and Luke. For example, the feeding of the five thousand.

Double Tradition: Content included in Mathew and Luke. For example, the Beatitudes.

Special Matthew: Content unique to Matthew. For example, the visit of the Magi.

Special Luke: Content unique to Luke. For example, the parable of the prodigal son.

When it comes to triple tradition and double tradition material, it is beneficial to compare the similarities and differences between passages. This enables us to better grasp why the author selected his material and his intended theological goal. This process is called “redaction criticism.” Let’s look at a few examples.

Jesus Walks on Water

Our first example is from the double tradition story of Jesus walking on water. Notice how Matthew and Luke tell the same story yet differ in specific details. We can see here how authors are selective with their material in order to communicate a specific message. Each land on equally true yet different challenges for their audiences.

Matthew 14:22–33 (CSB)

Immediately he made the disciples get into the boat and go ahead of him to the other side, while he dismissed the crowds. After dismissing the crowds, he went up on the mountain by himself to pray. Well into the night, he was there alone. Meanwhile, the boat was already some distance from land, battered by the waves, because the wind was against them. Jesus came toward them walking on the sea very early in the morning. When the disciples saw him walking on the sea, they were terrified. “It’s a ghost!” they said, and they cried out in fear.

Immediately Jesus spoke to them. “Have courage! It is I. Don’t be afraid.”

“Lord, if it’s you,” Peter answered him, “command me to come to you on the water.”

He said, “Come.”

And climbing out of the boat, Peter started walking on the water and came toward Jesus. But when he saw the strength of the wind, he was afraid, and beginning to sink he cried out, “Lord, save me!”

Immediately Jesus reached out his hand, caught hold of him, and said to him, “You of little faith, why did you doubt?”

When they got into the boat, the wind ceased. Then those in the boat worshiped him and said, “Truly you are the Son of God.”

Mark 6:45–52 (CSB)

Immediately he made his disciples get into the boat and go ahead of him to the other side, to Bethsaida, while he dismissed the crowd. After he said good-bye to them, he went away to the mountain to pray. Well into the night, the boat was in the middle of the sea, and he was alone on the land. He saw them straining at the oars, because the wind was against them. Very early in the morning he came toward them walking on the sea and wanted to pass by them. When they saw him walking on the sea, they thought it was a ghost and cried out, because they all saw him and were terrified. Immediately he spoke with them and said, “Have courage! It is I. Don’t be afraid.” Then he got into the boat with them, and the wind ceased. They were completely astounded, because they had not understood about the loaves. Instead, their hearts were hardened.

Other types of “discrepancies” within double/triple tradition stories might deal with the purpose for the audience or simple semantic differences.