Are the Gospels in Sync with the Passover?

Posted on by K.B. Vogelman

Are the Gospels in Sync with the Passover?

Final days of Jesus of Nazareth took place during the annual Passover observance in Jerusalem Circumstances surrounding the Passover are the trial, execution and Resurrection.

Interwoven throughout the Gospels are 21 references to the Passover by name and 6 references to either “the feast” or “the festival.” Skeptics make the charge that the Gospels contain Passover observance contradictions.^[1]

Passover began when Moses defied Pharaoh in Egypt ending with the 10^th plague, death of the firstborn.^[2] Hebrews were spared when the angel of death passed over their homes bearing the blood of the sacrificial lambs over their doorposts.

God declared at Mount Sinai that this act of salvation was to be observed annually by the Hebrews to “sacrifice the Passover to the LORD your God” in the place where the LORD chooses to establish His name.”^[3] Yet to be revealed was the location of the place.

Strict requirements for the Passover appear in the books of the Law of Moses – Exodus, Leviticus, Numbers and Deuteronomy.^[4] A key distinction, Jewish days begin at twilight just after sunset.^[6]

Passover began at twilight of Nissan 14 just after the Pascal Lamb had been sacrificed earlier that afternoon. At the onset of Nissan 15, the Feast of Unleavened Bread was to be eaten.^[5]

Roasted lamb from the Pascal sacrifice became the main course.^[9] The meal was literally a feast intended to feed 10 to 20 people, a festive and joyous occasion to celebrate God’s deliverance from bondage – freedom.^[10] At midnight, any leftovers were to be promptly burned.

Sunrise brought the initial daylight hours of the first day of Passover, Nissan 15, along with the daily necessities still to come. People were busy with required and traditional activities including meals and more sacrifices.

Jewish Talmudic law defined the sacrifices for each day including the meal plan for the first day of Passover. An entire tractate in the Babylonia Talmud entitled Chagigah is devoted to addressing the various expectations and requirements.^[11] Two “chagigah sacrifices” were associated with the Passover.^[12]

As an optional festal offering, the first chagigah sacrifice was to be offered on Nissan 14 intended to supplement the Paschal sacrifice ensuring there would be enough meat to feed a large Passover company.^[13] It was “in all respects equal to the paschal sacrifice itself” expected to provide for “the duty of enjoying the festival.”^[14]

If this optional festal sacrifice was to be offered, it was to occur before the Pascal sacrifice so that there was no interruption between it and the Feast of Unleavened Bread.^[15] Like the Paschal lamb, it had to be consumed by midnight with any leftovers to be burned.

Traditionally offered on Nissan 15, the first day of Passover, this second chagigah sacrifice was offered and the meal was called exactly that, the Chagigah. The sacrifice had a different purpose and rules than the first chagigah sacrifice. It was an obligatory, private “peace offering” to be offered by an individual at the Temple with the assistance of a Priest who became a beneficiary to it.^[16]

A portion of this second chagigah sacrifice on Nisan 15 of Passover was to be given to God, a portion to the Priest as a tithe for his own meal, and the remaining portion of meat was to be taken home by the offerer for his own Chagigah meal.^[17] For this reason, a priest had a vested personal interest to assist in the sacrifice.

Meat from this second chagigah sacrifice was to be prepared during the afternoon and served as the main course before of the first day of Passover evening.^[18] The meal was to be consumed over the course of two days and one night – the first and second days of Passover, Nissan 15 and 16, and the night in between.

Things get interesting as it relates to the Gospels’ accounts describing the final hours in the life of Jesus of Nazareth, especially John 18:28.^[19] Two references are the cause of contention – the meal and the defilement.

^{JN 18:28} “They did not go into the governor’s residence so they would not be ceremonially defiled, but could eat the Passover meal.”_(NET)

The Feast of Unleavened Bread had been eaten, Jesus was later arrested that evening and put on trial during the night. Early that same morning of Nisan 15, Jesus was taken by the Jewish leadership to Pilate at the Praetorium where the priests refused to go inside.

Entering the Praetorium was one of those things that could place a priest in a state of ritual defilement. When the author added “so they would not be defiled,” this could only be referring to the second Passover chigigiah meal since it was after the Feast of Unleavened Bread.

John does not explain the reason for the defilement. One possibility is the Jewish legal concept known as “abortus,” touching a dead body or home that once contained a dead body (the presumption was that it was common practice for mourning Romans to display a dead body in a building).^[20]

After sunset, a ritualistic purification bath by the priest before the Feast of Unleavened Bread would have absolved this type of ritual defilement that may have occurred day on Nisan 14. In this case, however, it would be too late to absolve a ritual defilement.

A defiled priest on Nisan 15 could not perform any sacrifice that day. As a consequence, he would not receive his lawful portion of the chagigah sacrificial meat for his own meal.

Are the Gospel references to the Passover during the final days in the life of Jesus of Nazareth in agreement with Jewish Law defined in the Old Testament, the Tenakh, and the Talmud?

Updated February 25, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Wells, Steve. <u>The Skeptic’s Annotated Bible</u>. 2017. “423. When was Jesus crucified? <http://skepticsannotatedbible.com/contra/passover_meal.html> “101 Bible Contradictions.” Islamic Awareness. n.d. Contradiction #69. <https://www.islamawareness.net/Christianity/bible_contra_101.html> “Passover.” SVGmall.com. image. n.d. <https://svgmall.com/wp-content/uploads/2021/04/Passover-PNG-Free-Download.jpg?v=1619147248>
[2] Exodus 8-12. Roth, Don. “What year was the first Passover?” Biblical Calendar Proof. 2019. <http://www.biblicalcalendarproof.com/Timeline/PassoverDate>
[3] Deuteronomy 16. NASB.
[4] Exodus 12; Leviticus 23; Numbers 9; Deuteronomy 16. <http://www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred%20Edersheim.pdf>
[5] Exodus 12; Leviticus 23; Numbers 9; Deuteronomy 16. Edersheim, Alfred. The Temple – Its Ministry and Services. 1826-1889. “The Roasting of the Lamb.” pp 66 – 67, 71-72. <http://www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred%20Edersheim.pdf>
[6] Edersheim. The Temple – Its Ministry and Services. p 71.
[7] Deuteronomy 16. Edersheim, Alfred. The Temple – Its Ministry and Services. “The Roasting of the Lamb.” p 75.
[8] Gill. John Gill’s Exposition of the Whole Bible. John; chapters 18-19 commentary. <https://www.studylight.org/commentaries/geb/john-18.html> Edersheim. The Temple – Its Ministry and Services. pp 70-71, 76, 79, 81-82. Josephus, Flavius. Wars of the Jews. Trans. and commentary William Whitson. The Complete Works of Josephus.1850. Book VI, Chapter IX.3. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. p 1324. <http://www.ntslibrary.com/PDF%20Books/The%20Life%20and%20Times%20of%20Jesus%20the%20Messiah.pdf>
[9] Talmud Bavli. Sefaria. Trans. William Davidson. n.d. <https://www.sefaria.org/texts/Talmud>
[10] Edersheim. The Temple – Its Ministry and Services. “The Three Things.” pp 70-71.
[11] Edersheim, Alfred. The Life and Times of Jesus the Messiah. p 1324.
[12] The Babylonian Talmud. Rodkinson. Tract Pesachim, Book 3, Chapter VI. <http://www.sacred-texts.com/jud/t03/psc09.htm> Edersheim, Alfred. The Life and Times of Jesus the Messiah. pp 1324. Edersheim. The Temple – Its Ministry and Services. pp 70-71. Gill. John Gill’s Exposition of the Whole Bible. John chapters 18 & 19 commentary.
[13] The Babylonian Talmud. Rodkinson. Tract Pesachim, Book 3, Chapter V. Edersheim. The Temple – Its Ministry and Services. p 79.
[14] Leviticus 3. Edersheim, Alfred. The Life and Times of Jesus the Messiah. p 1383-85. Edersheim. The Temple – Its Ministry and Services. p 70. Streane, A. W, ed. A Translation of the Treatise Chagigah from the Babylonian Talmud. 1891. Chagigah 7b, Gemara. Pages 35 – 36. <http://www.archive.org/stream/translationoftre00streuoft/translationoftre00streuoft_djvu.txt>
[15] Leviticus 7. Streane. A Translation of the Treatise Chagigah from the Babylonian Talmud. Glossary: “Chagigah.” pp 147-148. Edersheim. The Temple – Its Ministry and Services. pp 41, 82.
[16] Edersheim. The Life and Times of Jesus the Messiah. p 1382. Edersheim. The Temple – Its Ministry and Services. p 70. The Babylonian Talmud. Rodkinson. Book 3. Tract Pesachim Chapters VI, VIII, IX.
[17] Matthew 26-27; Mark 14-15; Luke 22-2 3; John 18-19. Edersheim, Alfred. The Life and Times of Jesus the Messiah. pp 1382, 1384. Edersheim. The Temple – Its Ministry and Services. p 70. The Babylonian Talmud. Rodkinson. Book 3. Tract Pesachim. Chapters VI, VIII, IX.
[18] NASB.
[19] Numbers 9. CR Mark 14:12. Edersheim. The Temple – Its Ministry and Services. p. 83. Soncino Babylonian Talmud. “Introduction to Seder Tohoroth.” #2. <https://israelect.com/Come-and-Hear/talmud/tohoroth.html > “Priest.” Jewish Encyclopedia.
[20 ] Leviticus 22:4-8. CR Numbers 9:6-12; 19:11-13. Edersheim. The Temple – Its Ministry and Services. Edersheim. The Life and Times of Jesus the Messiah. pp 1383-1385. “The First Day of the Feast” pp 82-83, 85, 130-131, “Appendix.” pp 130-131. “Priest.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/12358-priest Streane. A Translation of the Treatise Chagigah from the Babylonian Talmud. Glossary: “Chagigah.” p 148.

Luke – the Investigative Reporter

Posted on by K.B. Vogelman

Luke – the Investigative Reporter

For centuries many have endeavored to prove or disprove the Gospel of Luke’s account about the life of Jesus of Nazareth. Some have focused on the integrity of the content, others on the identity of the unnamed author; however, there are substantial factors to consider.

Among the first to document the identity of the author of the Gospel was Irenaeus, a student of Polycarp who was in turn a pupil of John, one of the original 12 Disciples of Jesus.^[1] Irenaeus identified the author as the Gentile doctor named Luke, the inseparable traveling companion of the Apostle Paul mentioned several times in New Testament books.^[2]

Logic is a big factor – consider he was educated as a doctor and a source just one generation removed from the Disciple John.

Credibility of a statement can be determined regardless of the identity of the author. In this case, the Gospel author’s first defining point of credibility is where his investigative letter is addressed to a specific person.

Theophilus is the same name to whom the Book of Acts was also written establishing both accountability and consistency of the two accounts. Josephus identified Theophilus as the next High Priest after Jonathan circa 37-40 AD.^[3]

Very clearly the author describes to Theophilus the basis of his investigation:

^{LK 1:1-4} “Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eye-witnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.” _(NIV)

Not himself an eyewitness, instead Luke identifies the sources of his investigation, noted as “many,” being original eyewitnesses and he personally investigated their validity. Evidence can be seen in the quotes and parallels passages found in the older Gospels of Matthew and Mark and corroborated with information by John account.

From a different perspective, the author’s omissions of certain witness accounts and miracles that are mentioned in the other Gospels.^[4]Nearly half of Luke’s content is unique in which 6 miracles are reported, including the resurrection of a dead boy, and 15-17 parables (was it an illustration or a parable?).^[5]

Included in Luke, too, are the exclusive accounts of the birth circumstances of John the Baptist; the identity of his father, Zachariah and mother, Elizabeth, and her role with Mary during their pregnancies; the angel Gabriel with his messages from God delivered separately to Zachariah and Mary, and Mary’s hymn of praise.

Found only in Luke and Acts are the two Greek words, apographo and apographe – a verb and a noun – cited as the motivation for Joseph to take his nearly 9-month pregnant wife, Mary, to Bethlehem 90 miles away. Neither Greek word translates to the equivalent English word of “census,” often imprecisely used in Matthew’s Christmas Nativity story.^[6]

Seven government rulers are identified in Luke, all corroborated in secular history including Caesar Augustus , Tiberius Caesar, Judean King Herod, and Tetrarchs Herod and Philip.^[7] Two “governors,” Quirinius and Pilate, were both identified using the exclusive Greek word hegemoneuo, meaning to act with authority as governors, though not necessarily official “governors.”^[8]

Two specific crucifixion scenarios are found only in the Luke’s Gospel. Quoted is the conversation between the criminals being crucified with Jesus. Upon his death, distraught witnesses reacted by “beating their breasts” in severe mourning.

Distinctively identified and quoted are Resurrection witnesses. Most notable is Cleopas with his traveling partner heading home to Emmaus after being with some of the Disciples that weekend.^[9]

Unrecognized, Jesus joined Cleopas and his partner walking down the road and asked what they were discussing so intently. Cleopas is quoted explaining the sequence of events involving the encounter by the women of Galilee with angels at the empty tomb who proclaimed Jesus was alive and how the empty tomb was confirmed by other unnamed witnesses.^[10]

Corroborating John’s eyewitness Gospel account of the gathering of Disciples and followers in the locked room that Sunday evening, Luke adds a distinguishing depiction of events. Cleopas and his partner had rejoined the gathering telling of their encounter with the resurrected Jesus and, in turn, they were told Jesus had also appeared to Simon (Peter).

Terrified is how the excited group encounter is described by Luke when Jesus suddenly appeared in the locked room. Thinking they were seeing a ghost, Jesus calmed their fears saying “Do you have anything here to eat?” and ate some fish to prove he was not a ghost.^[11]

Omitted is key information which could otherwise enhance the Resurrection account if the author had chosen to do so. Missing is Mary Magdalene’s encounter with the resurrected Jesus and John running with Peter to see the empty tomb, both reported events that astounding morning.

One possible reason for the omissions is revealed in Cleopas’ witness statement. At the point when he departed for home that Sunday morning, it was before anyone had reported seeing the resurrected Jesus.

Omission of Mary Magdalene encounter with Jesus is a big clue that his Gospel is a collection of witness accounts. Luke had to be aware of Mary Magdalene’s encounter with resurrected Jesus through his investigation, by knowing Paul, contacts with the Disciples and interviews of other witnesses.^[12]

Previously, Mary Magdalene was identified as the one from whom Jesus expelled seven demons early in his ministry. Later, Mary Magdalene was one of the three named women generally reported to have run back from the empty tomb to tell the Disciples of their experience.

Only twice in the entire Gospel of Luke is Mary Magdalene mentioned.^[13] No statements are specifically attributed to Mary Magdalene in the Gospel of Luke and therein lies the potential reason for the omission.

Mary Magdalene was not a witness that Luke interviewed. If Luke did not have direct access to her as an eyewitness source, then he chose not to include her secondhand account.

Likewise are similar reasons for not identifying the traveling partner of Cleopas and omitting John running with Peter to see the empty tomb – neither were available witnesses to the author. (In his own eyewitness Gospel, John identifies himself as the “other disciple” who joined the race to the tomb.)^[14]

Forthright acknowledgements, exclusive specific details, omissions of information seen in other Gospels; corroboration by secular history; named witnesses; quotes; lack of personal opinions or injections; and ignored opportunities to embellish – all are hallmarks of a straightforward, true investigative report.

Is Luke’s Gospel authorship and investigative account true?

Updated October 21, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Schaff, Philip. “Introductory Note to Irenæus Against Heresies.” Ante-Nicene Fathers. Volume I. n.d. Christian Classics Ethereal Library. 2005. <http://m.ccel.org/ccel/schaff/anf01.ix.i.html Schaff, Philip. “Introduction Note to the Epistle of Polycarp to the Philippians.” Ante-Nicene Fathers. Volume I. n.d. Christian Classics Ethereal Library. 2005. <http://m.ccel.org/ccel/schaff/anf01.iv.i.html Irenaeus of Lyons. Against Heresies. Book III, Chapters I.1, X.1, XIII.3, XIV.1, XIV.1, XIV.2 quoting Luke 1:2, XIV.3, XV.1, 3, XXIII.1. Philip Schaf, ed. Ante-Nicene Fathers. Volume I. Christian Classics Ethereal Library. 2005. <http://www.ccel.org/search/fulltext/Heresies
[2] Colossians 4; Philemon 1; 2 Titus 4. Irenaeus, Heresies. Book III, Chapter XIV.1. Aherne Cornelius. “Gospel of Saint Luke.” The Catholic Encyclopedia. Volume 9. 1910. <http://www.newadvent.org/cathen/09420a.htm >
[3] Josephus, Flavius. Antiquities of the Jews. Book XVIII, Chapter V.3, Book XX, Chapter VIII.5 & 7; Book XVII, Chapter IV.2; Book XVIII, Chapter V.3; Book XIX, Chapter VI.2; Book XX, Chapter IX.7. The Complete Works of Josephus. Trans. William Whitson. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> CR Josephus. Antiquities. Book XVII, Chapter IV.2. “Theophilus.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/14364-theophilus>
[4] Swete, Henry Barclay. The Gospel According to St. Mark, pp. xxxvix – xl, LXX, LXXII, LXXIV-LXXV. 1902. <https://books.google.com/books?id=WcYUAAAAQAAJ&lpg=PA127&ots=f_TER300kY&dq=Seneca%20centurio%20supplicio%20pr%C3%A6positus&pg=PP1#v=onepage&q&f=false Smith, Barry D. “The Gospel of Mark.” Crandall University. n.d. <http://www.mycrandall.ca/courses/NTIntro/Mark.htm> “Introductions to Matthew.” Ryrie Study Bible. Ed. Ryrie Charles C. Trans. New American Standard. 1978. “Introductions to Matthew.” Ryrie Study Bible. “Introduction to the Book of Mark.” Ryrie Study Bible. “Introduction to the Book of Luke.”&Ryrie Study Bible. “New Testament.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/11498-new-testament> “gospel.” ReligionFacts.com. 2016. <http://www.religionfacts.com/christianity/texts/gospels.htm> Gloag, Paton J. Introduction to the Synoptic Gospels. pp 45, 204.. 1895. <http://catalog.hathitrust.org/Record/008728595>
[5] Gloag, Introduction to the Synoptic Gospels. pp 38-42. 1895. <http://catalog.hathitrust.org/Record/008728595> Smith, Barry D. “The Gospel of John.” F. 5.3.3. Crandall University. 2015. <http://www.mycrandall.ca/courses/NTIntro/John.htm Sween, Don and Nancy. “Parable.” BibleReferenceGuide.com. n.d. <http://www.biblereferenceguide.com/keywords/parable.html Sween. “Parable.” Swete. The Gospel According to St. Mark, pp. LXXIV, 83. 1902. <https://books.google.com/books?id=WcYUAAAAQAAJ&lpg=PA127&ots=f_TER300kY&dq=Seneca%20centurio%20supplicio%20pr%C3%A6positus&pg=PP1#v=onepage&q&f=false> “Luke.” Easton’s 1897 Bible Dictionary. 3^rd Edition. Christian Classics Ethereal Library. n.d. <http://www.ccel.org/e/easton/ebd/ebd/T0002300.html#T0002331> “Parable.” International Standard Bible Encyclopedia. 2018. <http://www.internationalstandardbible.com/P/parable.html> “The Parables of Jesus.” Ryrie Study Bible. “The Miracles of Jesus.” Ryrie Study Bible. Fairchild, Mary. “Miracles of Jesus: From Healing the Sick to Turning Water Into Wine.” ThoughtCo. n.d. <<https://www.learnreligions.com/miracles-of-jesus-700158>
[6] Luke 2; Acts 5. Net.bible.org. Greek text. “aprographe <582>.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/0582.html> “apographo <583>.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/0583.html> The Complete Works of Josephus. Trans. and commentary. William Whitson. 1850. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=census&f=false> Smith, William; Wayte, William; Marindin, G.E., Ed. A Dictionary of Greek and Roman Antiquities. 1890. “apographe.” <https://books.google.com/books?id=Cu89AAAAYAAJ&pg=PA403&lpg=PA403&dq=greek+word+for+census&source=bl&ots=LM1MjmCiJt&sig=1_yjJgyNxcCcSWZvf0QK69IJuMw&hl=en&sa=X&ved=0ahUKEwjx0oPA04DYAhXo6YMKHebvAEwQ6AEIejAK#v=onepage&q=register&f=false>
[7] Luke 2, 3. Net.bible.org. Luke 2:1 footnote #5 and Greek text. “hegemoneuo <2230>” Lexicon-Concordance Online Bible. Josephus. Antiquities. Book VIII, Chapter XV; Book X, Chapter IV; Book XIV, Chapter IX, & XII; Book XVIII, Chapter VI. Josephus, Flavius. The Life of Flavius Josephus. #9, 17. The Complete Works of Josephus. Trans. William Whitson. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false Josephus, Flavius. Wars of the Jews. Book I, Chapter XXVII. The Complete Works of Josephus. Trans. William Whitson. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Josephus, Flavius. Against Apion. Book II, #22. The Complete Works of Josephus. Trans. William Whitson. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> “Pontius Pilate.” Livius.org. Ed. Jona Lendering. 2014. <http://www.livius.org/pi-pm/pilate/pilate01.htm> “legate.” Encyclopædia Britannica. 2018. <https://www.britannica.com/topic/legate-Roman-official>
[8] Net.bible.org. Luke 2:1 footnote #5 and Greek text. “hegemon <2232>.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/2230.html> Josephus. Antiquities. Book VIII, Chapter XV, Book X, Chapter IV; Book XIV, Chapter IX, X, XII; Book XVIII, Chapter VI; Book XX, Chapter XVIII. Josephus. The Life of Flavius Josephus. #9, 17. Josephus. Wars. Book I, Chapter XXVII. Josephus. Against Apion. Book II, #22.
[9] John 19. Luke 24:18 footnote Ryrie Study Bible. “Cleopas.” Bible-history.com. n.d. <http://www.bible-history.com/links.php?cat=43&sub=1173&cat_name=Bible+Names+A-G&subcat_name=Cleopas>
[10] Sapir, Avinoam. LSI Laboratory for Scientific Interrogation, Inc. n.d. <http://www.lsiscan.com/index.htm> “SCAN – Scientific Content Analysis (Statement Analysis).” Advanced Polygraph. 2011. <http://www.advancedpolygraph.com.au/scan.htm>
[11] NET, NIV, NLT. Luke 24. CR Mark 16.
[12] 2 Timothy 4; Philemon 1; Colossians 4.
[13] Luke 8, 24.
[14] Luke 24; John 20. Smith, Barry D. “The Gospel of John.” Fonck, Leopold. “Gospel of St. John.” The Catholic Encyclopedia. Volume 8. New York: Robert Appleton Company. 1910. New Advent. 2014. <http://www.newadvent.org/cathen/08438a.htm> Kirby, Peter. “Gospel of John.” EarlyChristianWritings.com. 2014. <http://www.earlychristianwritings.com/john.html> “The Book of John.” Quartz Hill School of Theology. 2017. <http://www.theology.edu/biblesurvey/john.htm> “Gospel of John.” Theopedia.com. Encyclopedia of biblical Christianity. n.d. <http://www.theopedia.com/Gospel_of_John>

Are Today’s Gospels the Same as the Originals?

Posted on by K.B. Vogelman

Are Today’s Gospels the Same as the Originals?

Gospel manuscript evidence dates back to the lifetimes of the Disciples with a fragment of Matthew dating as early as 50 AD, just 10 years after the crucifixion of Jesus. Earliest of the nearly complete Gospel manuscripts are dated about 300 years later.^[1] How can there be confidence today’s Gospels bare the same content as the originals?

Patristics is the science of comparing early Christian writings to Gospel manuscripts in an effort to bridge the gap of the “dark period” – the 300 year gap from the originals to the first complete manuscripts.

Writings or letters called “Epistles” were a common means of written communication by second and third generation disciples known as the Ante-Nicene Fathers.^[2] Within these Epistles are quoted phrases and verses that also appear in today’s Gospels.

As a basis of fact, these phrases and verses had to come from older, preexisting Gospel sources. As such, they serve as “witnesses” that attest or testify to the content of older, now non-existent Gospel manuscripts, in some cases quite possibly the originals.^[3]

Expert Bible textual critics, Westcott and Hort, viewed patristics to be of “the highest degree exceptional” in their comparisons.^[4] Four Epistle author sources – Clement of Rome, Ignatius, Polycarp, and Papias – personally knew some of the Apostles, the original Disciples of Jesus.^[5]

Clement of Rome authored The First Epistle of Clement to the Corinthians written in Rome to the church in Corinth, Greece, around 96 AD. It is named for Clement who studied under the Apostle Paul and knew Luke, the presumed author of the Gospel bearing his name.^[6]

Another is The Epistle of Polycarp to the Philippians written in Smyrna, Turkey, to the church in Philippi, Greece. Named for its author, Polycarp was a disciple of the Apostle John, one of the original Disciples of Jesus and the presumed author of that Gospel.

Polycarp received teaching from the Apostle John as well as other Apostles and met others who had witnessed the ministry of Jesus. Date of authorship is unknown although it had to be written before Polycarp’s martyrdom in the arena of Smyrna about 155 AD. At his execution, Polycarp professed to have served his King (Jesus) for 86 years, was burned alive by Rome in 156 AD.^[7]

An example of how patristics work can be seen using the three verses of Luke 6:36-38 which are quoted in both the Epistles of Clement, Corinthians, and Polycarp, Philippians, two authors who were separated by time and hundreds of miles. Their quotes are compared with two current-day Bible translations:^[8]

The First Epistle of Clement to the Corinthians ^[9]

“forgive, that it may be forgiven to you; as ye do, so shall it be done unto you;

as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you;

with what measure ye mete, with the same it shall be measured to you.”

Epistle of Polycarp to the Philippians ^[10]

“Judge not, that ye be not judged;

forgive, and it shall be forgiven unto you;

be merciful, that ye may obtain mercy;

with what measure ye mete, it shall be measured to you again…”

King James Version, Luke 6:36-38:

Be ye therefore merciful as your Father also is merciful, ^v36

Judge not and ye shall not be judged…^{v 37}

…forgive and ye shall be forgiven.^v37

For with the same measure that ye mete withal it shall be measured to you again.^v38

New American Standard Bible: Luke 6:36-38:

Be merciful just as your Father is merciful…^v36

Do not judge, and you will not be judged…^v37

…pardon and you will be pardoned. ^v37

…For by your standard of measure it will be measured to you in return.^v38

Attestations from Corinthians and Philippians Epistles are not word perfect matches, but neither are the more modern KJV and NASB translations. Both Epistles referenced Luke to support the message of their letters that match very closely even though the quotes were not intended to be a transcription of Luke’s Gospel.^[11]

A treasure trove of patristic attestation appears in Adversus Haereses (Against Heresies) written about 180 AD by Irenaeus, a disciple of Polycarp. The writing quotes from over 600 verses in all four Gospels and over 300 verses from other New Testament books.^[12] To be able to quote these verses, Irenaeus had to be referencing existing sources.^[13]

Patristics has a secondary consequence – producing evidence that challenges a theory alleging the Gospels and Christianity evolved from legend over a long period of time.^[14] Lack of historical sources to validate the aspects of a potentially legendary story and the time span required to develop a “legend” are both refuted by the science of patristics.

Do the Gospel verses quoted in the Epistles written by early church leaders provide strong evidence that today’s Gospel content is consistent with the original manuscripts?

Updated May 6, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1]“The Magdalen Papyrus P64: possibly the earliest known fragments of the New Testament (or of a book!)” University of Oxford | Magdalen College. 30 October 2013. <http://www.magd.ox.ac.uk/libraries-and-archives/treasure-of-the-month/news/magdalen-papyrus> “The Magdalen P64 Papyrus Fragments of the Gospel of Matthew (Year ~ 50 A.D.).” Archaeology. <http://www.lavia.org/english/archivo/magdalenen.htm> Smith, Ben C. “Gospel manuscripts – The manuscripts extant for the four canonical gospels.” TextExcavation.com. 13 Jan. 2014. <http://www.textexcavation.com/gospelmanuscripts.html>
[2] Richardson, Cyril C. “Early Christian Fathers.” Christian Classics Ethereal Library. <http://eaglemissions.org/wp-content/uploads/2012/05/fathers.pdf>
[3] “Patristics.” Merriam-Webster. 2017 <http://www.merriam-webster.com>   Gloag, Paton J. Introduction to the Synoptic Gospels. <http://catalog.hathitrust.org/Record/008728595> Foster. “Quotations in the Apostolic Fathers.”
[4] Westcott, Brooke F. & Hort, John A. The New Testament in the Original Greek. “Introduction.” CR page 112. https://books.google.com/books?id=0xtVAAAAMAAJ&pg=ACfU3U33CMW3331Vv20NgGvjyOs52I1mlA&vq=%22will+not+be+out+of+place+to+add+here+a+distinct+expression+of+our+belief+that+even+among+the+numerous%22&source=gbs_quotes_r&cad=2_0#v=onepage&q&f=false>
[5] Foster, Lewis. “Quotations in the Apostolic Fathers.” The Cincinnati Bible College & Seminary. 1969. Volume XV — Number 4. <http://www.dabar.org/SemReview/v15n4-Fathers.htm#N_23_>
[6] Richardson. “Early Christian Fathers.” Schaff, Philip. “Introductory Note to the First Epistle of Clement to the Corinthians.” Christian Classics Ethereal Library. 13 July 2005. <http://www.ccel.org/ccel/schaff/anf01.ii.i.html>   Schaff. “Introductory Note to the Epistle of Polycarp to the Philippians.” Christian Classics Ethereal Library. 2005. <http://www.ccel.org/ccel/schaff/anf01.ii.i.html>
[7] Schaff, Philip. “Introduction Note to the Epistle of Polycarp to the Philippians.” Kirby, Peter. “The Martyrdom of Polycarp.” Early Christian Writings. 2017. <http://www.earlychristianwritings.com/martyrdompolycarp.html>
[8] Kirby, Peter. “Gospel of Luke.” EarlyChristianWritings.com. <http://www.earlychristianwritings.com/luke.html> Kirby, Peter. “Gospel of Mark.” EarlyChristianWritings.com. <http://www.earlychristianwritings.com/mark.html>
[9] Clement of Rome (aka Clement I). “The First Epistle of Clement to the Corinthians.” Classics Ethereal Library. 2005. <http://www.ccel.org/ccel/schaff/anf01.ii.ii.html>
[10] Polycarp. “The Epistle of Polycarp to the Philippian.” Christian Classics Ethereal Library. <http://www.ccel.org/ccel/schaff/anf01.iv.ii.html> Davis, Glen. “Polycarp of Smyrna.” NTCanon.org. 2008. <http://www.ntcanon.org/Polycarp.shtml> Lake, Kirsopp. “Polycarp to the Philippians.” EarlyChristianWritings.com. <http://earlychristianwritings.com/polycarp.html>
[11] Polycarp. “The Epistle of Polycarp to the Philippian.”
[12] Davis, Glen. “Irenaeus of Lyons.” NTCanon.org. 25 July 2008. <http://www.ntcanon.org/Irenaeus.shtml> Encyclopædia Britannica. 2021. <https://www.britannica.com/biography/Saint-Irenaeus>
[13] Irenaeus of Lyons. Against Heresies. Schaff, Philip. “Introductory Note to Irenæus Against Heresies.” Christian Classics Ethereal Library.   <http://www.ccel.org/ccel/schaff/anf01.ix.i.html> Schaff, Philip. “Introduction Note to the Epistle of Polycarp to the Philippians.” Goodspeed, Edgar J., “Irenaeus. Proof of The Apostolic Preaching.” Ante Nice Fathers. 2014. <http://antenicenefathers.org/irenaeus> Davis, Glen. “Irenaeus of Lyons.” Westcott & Hort. The New Testament in the Original Greek. Introduction; pages 113, 194-195. Gloag. Introduction to the Synoptic Gospels. “General Introduction.”
[14] Rochford, James M. Evidence Unseen. Legend Theory: “The resurrection was a legend that grew over time.” n.d. <https://www.evidenceunseen.com/christ/defending-the-resurrection/legend-theory-the-resurrection-was-a-legend-that-grew-over-time> Billingsley, Greg. “Alternate Theories To The Resurrection – The Legend Theory.” 2012. <http://etheology.com/blogs/greg-billingsley/alternate-theories-to-the-resurrection-the-legend-theory>