The Gospels Are Not Literal Biographies of Jesus

[kayky]

In his book, Liberating the Gospels, Episcopalian Bishop John Shelby Spong, inspired by the work of English theologian Michael Goulder, proposes the synoptic Gospels were written to provide a Christian liturgy that follows the Jewish calendar. Let's consider the Gospel of Luke as an example:

According to this theory, Luke ordered the events in his Gospel based on the Torah readings in the synagogue which are assigned to specific Sabbaths on the Jewish calendar. By doing so, Luke is telling us that Jesus is the new Torah or the new Law.

The Torah readings begin with Genisis, of course. The word genesis means "origins.". So Luke begins his Gospel by explaining the origins of both Jesus and John the Baptist.

We are introduced to Zechariah and Elizabeth, the parents of John the Baptist. They are quite overtly patterned after Abraham and Sarah in the book of Genesis:

1. Both sets of parents are called righteous (Gen. 26:5, Luke 1:6)

2. Both Sarah and Elizabeth are barren (Gen. 11:30, Luke 1:7)

3. Both were advanced in age (Gen. 18:11, Luke 1:7)

4. Both fathers receive an angelic annunciation and are disbelieving (Gen. 18:11, Luke 1:11)

5. Both fathers are told that nothing is impossible with God (Gen. 18:14, Luke 1:37)

************

Genesis then moves on to stories of Jewish origins. Isaac, the son of Abraham and Sarah, and his wife Rebekah are expecting twins. Rebekah feels the twins "leap" in her womb. So she prays about it and is told the elder Essau will serve the younger Jacob.

In Luke the newly pregnant Mary visits the very pregnant Elizabeth. This time we have cousins rather than twins. The older fetus John " leaps" in his mother's womb. It is their destiny that the older will serve the younger.

In Genesis Jacob's favorite wife Rachel is barren. When Rachel finally becomes pregnant, she declares in Genesis 30:23: "God has taken away my reproach." In Luke 1:25, Elizabeth declares: "This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people."

When Isaac's other wife Leah was blessed with children. she proclaims that God has seen her lowliness and she would be called "blessed" (Gen. 29:30,
30:13). These words are placed in the mouth of Mary in Luke 1:48: "for he has looked with favor on the lowliness of his servant. Surely from now on all generations will call me blessed."

Luke then moves on to the birth of Jesus. In Genesis 35:16-21, Jacob is on the road with the pregnant Rachel, who stops in Bethlehem to give birth to Benjamin. In Luke 2, Joseph is also on the road with the pregnant Mary, who then gives birth to Jesus in Bethlehem.

When Jacob left his father-in-law Laban, he is guarded by a host of angels (Gen. 32:1). He sends a peace offering of sheep and cattle to his brother Essau (Gen. 32:22). The birth of Jesus is also attended by angels and shepherds.

Luke 2 continues with the circumcision of Jesus. In Genesis 32 Jacob wrestles an angel at a place called Penial and declares: "I have seen God and lived" (v. 22). At the circumcision of Jesus, a priest named Simeon who had been told by God that he would see the Messiah before he died, sees the infant Jesus and declares: "...for my eyes have seen your salvation..." (v. 30). A prophetess named Anna also sees the infant and praises God. She is said to be the daughter of Phanuel, an alternate spelling of Penial.

Luke 2 ends with the story of Jesus being left behind in Jerusalem, echoing the separation of Joseph from his family when he is sold into slavery in Egypt. Earlier when Joseph tells his father about his prophetic dreams, Jacob is said to have kept all these things and pondered them just as Mary does after being reunited with the young Jesus who declares his purpose to her (Gen. 37:11, Luke 2:51).

At this point on the Jewish calandar, we reach the Jewish Festival of Pentacost. This is a problem for Luke because it interrupts the flow of his retelling of Genesis in the life of Jesus. Luke would later in Acts associate Pentacost with the baptism of the Holy Spirit. So Luke inserts here the introduction of the adult John the Baptist who announces that one will follow him who will baptize them with the Holy Spirit and with fire.

Next Luke moves on to the baptism of Jesus when the Holy Spirit descends on him and declares him to be the Son of God. The synagogue reading on this particular Sabbath would have been the Pharoah declaring Joseph to be second in command over the entire realm. Pharoah declares: "Can we find such a man as this in whom is the Spirit of God?" ( Gen. 41:38). For Luke this was the first Christian Pentacost. The second would occur after the death of Jesus when the Holy Spirit would be given to all people.

After the story of Joseph, Genesis provides a genealogy of Jacob's descendants. Luke follows suit with the genealogy of Jesus' ancestors.

Genesis ends with the dying Jacob blessing his children. The famine is in full swing in Egypt, and the hungry of the world come clamoring to Joseph for
bread. In Luke we have Jesus fasting in the wilderness where he is tempted to turn stones into bread. He resists this temptation by saying that man cannot live by bread alone. In Genesis Joseph is said to be clothed in human glory because of his willingness to serve the pharaoh. Jesus is tempted to do the same by bowing to Satan but resists saying that only God is to be served.

**********

The Torah moves on to Exodus. In Luke we find a Jesus who will be rejected by his own people just as Moses was. In Luke 4 Jesus returns to his hometown of Nazereth and gets run out of town. In Exodus Moses flees to the wilderness of Midian just after being told by the Israelites: "Who made you ruler and judge over us?"

It is also interesting to note that Jesus' sojourn in the wilderness lasted 40 days just as Moses and the Israelites wandered in the wilderness for 40 years. In Luke 4 we find that Jesus has power over nature just as Moses did. As it was with Moses, his gifts were often unappreciated.

**********

The Torah moves on to Leviticus, which was read in the synagogue over the course of 8 Sabbaths. This would have posed a difficulty for Luke since this book of prohibitions would have had little meaning for his community. So Jesus chooses twelve disciples (just as Moses led 12 tribes) and he begins his teaching ministry that would supplant the teachings of Moses.

On the Jewish calendar, we then come upon three celebrations proscribed by Leviticus: Rosh Hashanah (New Year), Yom Kippur (Day of Atonement), and the feast of Tabernacles (harvest festival).

In Luke Jesus is approached by the disciples of the imprisoned John the Baptist to inquire if he actually is the Messiah. Jesus replies by quoting Isaiah 35, which is the traditional lesson appointed for Rosh Hashanah.

Yom Kippur is a somber time of repentance and confession for Jews. A lamb was sacrificed, and the community's sins were placed on the back of a scapegoat, which was driven into the wilderness.

In Luke an unnamed woman anoints the feet of Jesus. When the disciples protest, Jesus tells them that she is preparing him for his burial, foreshadowing his role as both sacrificial lamb and scapegoat.

Tabernacles is a harvest celebration. In Luke we have the parable of the sower. Light was a minor theme of Tabernacles. In Luke Jesus teaches the meaning of light.

**********

The Torah now moves on to Numbers. Starting in chapter 5, Numbers discusses various things that are considered unclean. In Luke Jesus arrives in Gerasenes, home to unclean Gentiles. There we find a demon-possessed man living among the tombs (the dead are unclean). Jesus sends the demons into unclean swine, whom he sends to their deaths by drowning. So Jesus is seen to have overcome the ritually unclean.

Then in Luke we have the story of the woman with a menstral abnormality, which would have been considered unclean. She is healed by simply touching the hem of Jesus' garment.

This is followed by the raising of Jairus' daughter (contact with the unclean dead).

Then in Numbers 13-15, we have Moses sending 12 spies into Canaan.

In Luke Jesus sends out his 12 disciples to preach and heal.

The next festival on the Jewish calendar was Hanukkah (Dedication). It is not mentioned in the Torah. It comes from the Maccabees when the light of God was believed to have been restored to the Temple.

In Luke we have the story of the Transfiguration. But Luke relates it to Numbers in which the glory of the Lord is said to have appeared upon the meeting place.

Then in Luke, Jesus is said to have "set his face" to go to Jerusalem. In Numbers 24:1, Balaam is said to have "set his face."

Numbers ends with Moses near the banks of the Jordan, ready to leave the wilderness. In Luke Jesus is headed to Jerusalem, leaving Galilee forever.

**********

The Torah then moves on to Deuteronomy. In the first chapter the 12 spies return with fruit and declare the land to be good.

In Luke, Jesus sends out the 70, who return with joy and Jesus declares: "the harvest is plentiful, but the laborers are few" (Luke 10:2).

In Deuteronomy Moses sends messengers into an alien nation to buy food and water, but they are rejected and this nation is thusly destroyed. In Luke, Jesus tells the 70 to eat and drink whatever they are given. If rejected, that town would be destroyed by God.

In Deuteronomy Moses prays to the Lord but is still denied entry into the Promised Land. Only those born in the wilderness could go in. In Luke, Jesus thanks God for concealing things from the wise and revealing them to babes who would inherit the kingdom.

In Deuteronomy 5 and 6, the Ten Commandments are discussed. In Luke, Jesus has his discussion with the lawyer about the Law.

In Deuteronomy Moses tells the people they must destroy foreigners with no mercy. In Luke, Jesus reverses this by having the foreigner (Good Samaritan) saving the injured Jew.

In Deuteronomy 8:1-3, Moses says that man cannot live by bread alone but by the words that proceed from God's mouth. In Luke, Martha is rebuked for complaining that Mary is not helping with the food preparation. Jesus says that Mary has chosen "the good portion" by listening to his teachings (Luke 10:38-42).

In Deuteronomy God is said to deal with Israel as a father does a son. In Luke we have the Lord's Prayer (Our Father).

In Deuteronomy there is a discussion of the clean and the unclean. In Luke, Jesus has dinner with a Pharisee who does not know the difference between inner cleanness and outer cleanness.

In Deuteronomy every seventh year the debts of the Jewish people were to be forgiven and slaves set free. In Luke Jesus releases a woman from bondage and is rebuked for doing it on the Sabbath (seventh day).

In Deuteronomy 20:1-7, we are told that the scribes could excuse someone from battle for having a house that had not yet been dedicated, planted a vineyard, or had recently become betrothed. In Luke we have the parable of the great feast in which the invited guests excuse themselves with excuses: had just bought a field, or purchased new oxen, or recently married. The host then opens his table to the poor and handicapped (Luke 15:11-32).

In Deuteronomy crimes that call for the death penalty are listed: rebellious sons and drunkards. In Luke we have the story of the Prodical Son, who wasted his inheritance on riotous living yet was welcomed home by his loving father.

In Deuteronomy injunctions are given against oppression of the poor. In Luke we have the parable of Lazarus and the rich man. The rich man ends up with eternal punishment for ignoring Lazarus' plight.

In Deuteronomy Moses said that when one enters the Lord's sanctuary, he was to declare that he had paid his tithes, cared for widows and orphans, obeyed the commandments, and avoided the unclean and, therefore, deserved to be blessed by God (Deut. 26:1-15). In Luke we have the story of the Pharisee and the Publican in which just such a prayer is criticized.

At this point in Luke, now that Deuteronomy has ended, Jesus reaches Jerusalem just as the liturgical year for the Jews begins anew with the month of Nisan. To partake of the Passover and fulfill his destiny. Deuteronomy, of course, is followed by Joshua (Yeshua=Jesus). It is he who will replace Moses and lead his people into the Promised Land.

**********

Does this not prove that the Gospel writers knew they were not writing literal biographies of Jesus?

[Danmark]

Following on what Kayky, EJ, and Marco have written, we should also acknowledge the Gospels fall short of the biography requirement because they are anonymous. Claiming to be written by someone is not sufficient. When that claim is not verified the document is a forgery.

[Goose]

[liamconnor]

[Replying to post 1 by kayky]

It's a question of whether the cart pulls the horse, or the horse the cart.

In this case, did O.T. traditions assist in inventing the gospels; or, did the history of Jesus lead biographers to see similarities in the O.T.?

Elderly couples distraught over having no children to continue their name is by no means unique in the Ancient Near East; nor is it scientifically impossible for such a couple to conceive. A Jewish couple in 1st c. Palestine, or their biographer, will naturally think of O.T. precedents.

[kayky]

[Danmark]

It lists six characteristics of Greco-Roman biographies that we see in the gospels:

1. The openings of the gospels – they begin with Christ’s ancestry (Matthew), one sentence that names the subject of the bio (Mark), a preface, followed by the introduction of the subject (Luke), identity and importance (John).

2. The focus is on one individual

3. Very little information given about early days

4. Written in continuous prose narrative

5. Included a variety of literary units (i.e. sayings, stories, speeches)

6. Intent on displaying the quality of the main subject's character

While the genealogies are for the most part a fiction, I have no problem with this assessment.

Not only are the genealogies fiction, but they disagree with each other. Facts did not intrude on the effort to make Jesus fit the prophecies. The differences and contradictions between Matthew's and Luke's genealogies are admitted by conservative Christian apologists. Their suggested reasons for those differences point out the mental gymnastics to which Christian apologists will go to explain away the ridiculous: https://zondervanacademic.com/blog/why- ... different/

[kayky]

[Goose]

But are they? Are they deliberately patterned? Let’s see.

1. Both sets of parents are called righteous (Gen. 26:5, Luke 1:6)

Wrong again. Of the two passages it is only the passage in Luke which uses δίκαιος to describe them. And Luke uses the same word to describe Simeon just a few verses later (2:25). Does that mean he was made up for liturgical purposes too? Who then was Simeon patterned after? And what about the other people Luke calls righteous throughout his Gospel? Who were they patterned after? Nothing really special happening here. Some Jews were called righteous.

2. Both Sarah and Elizabeth are barren (Gen. 11:30, Luke 1:7)

Yep that happens too. Not uncommon for a woman to be barren. Surely you’ve met a woman not able to have children.

3. Both were advanced in age (Gen. 18:11, Luke 1:7)

Before we get too excited here, what are the odds that someone might be old? It happens to all of us eventually.

These first three are painfully weak. No need to assume there was some deliberate attempt to pattern here.

4. Both fathers receive an angelic annunciation and are disbelieving (Gen. 18:11, Luke 1:11)

Abraham receives a visit from the Lord and then there are three men who speak to him. Zacharias receives a visit from one angel, Gabriel. It’s Abraham’s wife Sarah who laughs with disbelief, not Abraham. Zacharias shows no obvious sign of disbelief, but rather seems to ask for clarity.

5. Both fathers are told that nothing is impossible with God (Gen. 18:14, Luke 1:37)

In Luke, it’s Mary, mother of Jesus, not Zacharias who is told nothing is impossible with God. Abraham is told nothing is too difficult for God because of Sarah’s disbelief.

And you think this kind of stuff is "proof"?

This just comes across as denial.

You complained in post 18 that I had offered no counter argument to the alleged parallels but just denied them. You said,

Forgive me for saying so, but you have provided no counter argument except to deny the reality of all these parallels because...?

In my very next post to you I provided cogent counter arguments to the first five alleged parallels in your OP showing how the first three are mundane common events. Plenty of Jews were called righteous. There were numerous cases of women in the old testament that were thought to be barren and eventually had children. Rebekah (married to Jacob, son of Abraham and Sarah), finally conceived Isaac after 20 years of infertility (Gen 25:20-27). Rachel, the wife of Jacob, son of Rebekah and Isaac, also was thought to be barren (Gen 30:1) and then conceived (Gen 30:22). And I also showed how the last two (4&5) weren’t even an accurate reading of the text let alone a parallel.

You respond with nothing more than this little dig, an accusation of being in denial. I think we’re done here.

[Elijah John]

Facts did not intrude on the effort to make Jesus fit the prophecies. /

That is another important point, and supports the notion that the Gospels are not sequential, literal biographies of Jesus. Some of the material may have been biographical, or semi-biographical, but it does seem to me that we have serveral possibilities here:

-The Gospels are as Spong suggests, not literal biorgraphy but rather narrative made to conform to the Jewish calendar and present Jesus as the "new Moses".

-The Gospel accounts are entirely fiction, crafted for the puprose of "fleshing out" in order to provide a blood and bone vehicle to convey teachings of Jesus, and the mythic doctrine of the dying and rising god, but in a Hebrew context.

-The events of Jesus life were made to conform to fit OT prophesies, as Danmark suggests, even if that meant stretching the truth, fabricating completely, or taken out of sequence.

-The events of Jesus life were embellished, and taken out of sequence for emphasis in order to appeal to the particular target audience for evanglization.

-Among other possibilities.

But the least likely possibility is that the Gospels are literal biographies. In John alone, there is far too much theological interpretation for this to be the case, and as has already been pointed out, there are too many conflicts between all of the Gospels for them to be literal biographies. But especially between John and the Synoptics.

[bluethread]

I think the opposite would have been true. As long as they continued in the synagogues (at least among Jewish Christians), they considered themselves a Jewish sect. It's why Paul had to fight to keep Gentile Christians from having to become Jews first by being circumcised. But after the expulsion from the synagogues, they would begin to see themselves as a separate religion. Letters would hardly suffice. They would have wanted a particularly Christian liturgy similar to the Torah.

I think this is your strongest argument. Having been expelled from the synagogues, they needed to reinforce their identity. This conflict between remaining in the Hebrew tradition and establishing an entirely different tradition is seen in the works of Samuele Bacchiocchi. The Eastern Orthodox went with the former and the Western Roman Church went with the latter. What is important to note is that there was no popular access to written documents. This would then support the thesis that the writers of the accounts might very well have chosen to arrange those accounts in a form that would facilitate oral distribution. It also is reasonable that form would be one that would have been familiar to those in the diaspora, the gentiles having no consistent form that would fit well with the accounts. That said, I personally would entertain the arrangement as a matter of form, but not as a matter of substance.

It is my view that the desire of the Western Roman Church to forge an entirely different tradition, probably did give rise to the changes in substance with regard to their doctrine. However, even they have been restrained somewhat by the written accounts.

[Danmark]

One of the problems with the discussion or debate about the historicity of the Gospels is Paul, whose writings predate the Gospels. Paul, not Jesus, is the fundamental person, the driving force, the architect and creator of most of the NT and of Christianity.
And Paul, according to both Paul and whoever Luke was, is that Paul reports his 'encounter' with Christ after he he had a mental/physical breakdown and had had no food or water for three day. His brilliance only undermines his authority because it demonstrates his ability to fabricate and the depth of his inner struggle with reality.