Lesson 2: Matthew, Mark, and Luke: The Life of Christ

By the end of this lesson, the student should:

(1) Understand the reason for four Gospels.

(2) Know the author, likely date, and historical setting of each Synoptic Gospel.

(3) Recognize important themes in each Synoptic Gospel.

(4) Relate the message of the Synoptic Gospels to the needs of today’s world.

► Read Matthew, Mark, and Luke.

► Memorize Matthew 5:48, Mark 10:45, Luke 19:10.

► Why do we have more than one account of Jesus’ life?

After the ascension, the apostles wrote accounts of Jesus’ life to teach new believers and to prevent distorted accounts of Jesus’ life. As the church spread across the Roman Empire, pastors and teachers needed authoritative written accounts of Jesus’ life and ministry. These were important reasons for writing the Gospels.

The first three Gospels are called the Synoptic Gospels because they provide different perspectives on many of the same events. (The term Synoptic Gospels means the “seen together” Gospels.) While the Gospel of John contains much unique material not found in any other Gospel, Matthew, Mark, and Luke share much material in common.

The Gospel writers, often called “the Evangelists,” were not mere secretaries copying dictation. Instead, the Holy Spirit miraculously worked through the personality of each Evangelist to communicate, without error, God’s message.

One example shows the differences between the Gospels. Matthew gives a detailed account of Peter’s testimony to Jesus’ deity, Jesus’ blessing of Peter, and Peter’s rebuke of Jesus (Matthew 16:13-23). Mark and Luke give shorter versions of the story (Mark 8:27-33, Luke 9:18-22). Mark omits Jesus’ blessing of Peter, while Luke omits both the blessing and the story of Peter rebuking Jesus. There is no contradiction between the stories; it is one event presented from three different perspectives.

No single Gospel tells the entire story of Jesus’ life. In fact, John said, “Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written” (John 21:25). The Gospels are not comprehensive biographies. Instead, the Holy Spirit inspired each writer to emphasize different aspects of Jesus’ ministry. By studying the background of each Gospel, we will better understand the choice of material in each Gospel. Each writer addressed a different audience and wrote for a different purpose.

Background to Matthew

The Gospel of Matthew was probably written between A.D. 50 and A.D. 70. An important theme in Matthew is the fulfillment of prophecy. Because Matthew does not mention the fulfillment of Jesus’ prophecy regarding the destruction of the Temple (Matthew 24:2), it is likely that Matthew’s Gospel was written prior to A.D. 70.[1]

Several characteristics suggest that the Gospel of Matthew was originally addressed to a Jewish audience:

• Matthew does not explain Jewish customs.

• Matthew quotes the Old Testament more than any other Gospel writer does.

• Matthew gives special attention to Jesus’ fulfillment of Old Testament prophecy.

• Matthew primarily uses the phrase “the kingdom of heaven.” In contrast to Matthew, Mark and Luke use the phrase “the kingdom of God.” Matthew’s wording reflects a Jewish reluctance to use the name of God.

Themes of Matthew

► How does Matthew show that Jesus is the King?

Jesus as the King

Matthew is often called “The Gospel of the King.” Throughout Matthew, Jesus is portrayed as the King of the Jews and, ultimately, of all nations. Magi travel from the East to recognize the birth of a new king. Herod seeks to destroy this rival king. In Matthew, Jesus is seen as the king.

Matthew uses the phrase “Son of David” more than any other Gospel. This is a kingly title, showing that Jesus is in the line of descent from David. This title is used when Jesus rides into Jerusalem on a donkey, a royal entrance that fulfills Zechariah 9:9 (Matthew 21:4-5, 9).

Jesus teaches the law of the kingdom in his Sermon on the Mount (Matthew 5-7). He teaches about the kingdom of heaven through a series of parables (Matthew 13). Above his cross is the inscription, “This is Jesus, the King of the Jews” (Matthew 27:37). Matthew is the Gospel of the King.

Jesus as the Fulfillment of the Old Testament

Matthew refers to the fulfillment of prophecy in Jesus’ life 11 times. Prophecies mentioned in Matthew include:

• Jesus’ birth to a virgin (Matthew 1:22-23).

• The journey to Egypt (Matthew 2:15).

• The killing of the infants by Herod (Matthew 2:17-18).

• Jesus’ ministry of healing (Matthew 8:17).

• The triumphal ride into Jerusalem (Matthew 21:4-5).

• The price of 30 pieces of silver for his betrayal (Matthew 27:9-10).

The Sermons of Jesus

Matthew preserved more of Jesus’ sermons than the other Gospel writers. Where Mark focuses on Jesus’ actions, Matthew pays more attention to Jesus’ words. There are five major sermons in Matthew, which provide a structure for the entire Gospel. Early commentators noticed that just as the five books of Moses established the foundation for Israel, these five sermons establish the foundation for the church. The five major sermons in Matthew are:

• The Sermon on the Mount (Matthew 5-7).

• The commissioning of the twelve apostles (Matthew 10).

• The kingdom parables (Matthew 13).

• Teaching on relationships in the kingdom (Matthew 18).

• The Olivet Discourse on the end of the age (Matthew 24-25).

Matthew in the Church Today

The sermons in the Gospel of Matthew speak to the church today as powerfully as when Jesus first preached them in Galilee and Judea.

[2]The Sermon on the Mount provides the classic summary of life in the kingdom of God. By showing the contrast between the traditions of the Pharisees and the law of love, Jesus teaches how we are to live as citizens of the kingdom of heaven. The theme of the sermon is “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48). This command comes in a context showing that our Father is a God of love. “…He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45). To be perfect in the kingdom of God means to have the heart of our Father in heaven, a heart of selfless love. Although a heart of perfect love is impossible in our human strength, our heavenly Father who commands us to have a perfect heart is the God who makes it possible through his grace.

Jesus’ teaching on relationships in the kingdom of God provides a model for relationships in the church today (Matthew 18). Matthew 18:15-20 is a guide for biblical church discipline in which sin is addressed through the church, not through gossip and rumors. This discipline takes place within a context that provides for forgiveness and restoration, a principle that is seen in Jesus’ response to Peter’s question about forgiveness (Matthew 18:21-35).

The Great Commission calls us to make disciples of all nations (Matthew 28:18-20). Like Jesus’ call to perfection, we fulfill this call not in our own power, but through the power of the one who gave the commission. The one who gave the call is the one who promised, “…I am with you always, to the end of the age” (Matthew 28:20).

[1]Background to Mark

John Mark was a cousin of Barnabas, who traveled with Paul and Barnabas on their first missionary journey (Colossians 4:10, Acts 12:25). Although his failure on that trip led to conflict between Paul and Barnabas, John Mark later regained Paul’s trust and became useful in his ministry (Acts 15:36-40, 2 Timothy 4:11).

The early church fathers identified Simon Peter as Mark’s apostolic source. They said that Mark wrote down Peter’s memories soon after Peter was killed as a martyr. If so, this means the Gospel of Mark was written in the middle or late 60s. While the Gospel does not state directly that Peter was the source, we know that John Mark worked so closely with Peter that Peter referred to him as “my son” (1 Peter 5:13). The Gospel of Mark records Peter’s firsthand memories of Jesus’ ministry.

The events in Mark do not always follow the order of Matthew and Luke. It is helpful to know that Bishop Papias, an early church father, quoted the Apostle John as saying that Mark accurately recorded all that Peter remembered of what the Lord said and did, but that the record is not in chronological order.[2] Mark’s account is accurate, but he did not attempt to put the events in a strict chronological order.

The Gospel of Mark was probably written from Rome and is addressed primarily to a Gentile audience. Mark often explains Aramaic expressions used by Jesus.[3] In addition, Mark explains Jewish terminology to his Roman readers. For example, in Mark 12:42, he explains that two small copper coins (Jewish coins) make a penny (a Roman coin).

Mark is the shortest Gospel, with far fewer details than the other Gospels. Mark is a Gospel of action, a trait that may reflect Simon Peter’s influence. It is a straightforward record of the life and ministry of “…Jesus Christ, the Son of God” (Mark 1:1).

Themes of Mark

► How is Mark’s Gospel different from Matthew’s?

Jesus the Servant

Mark is often called “The Gospel of the Servant.” Mark gives more attention to Jesus’ actions than to his words. In contrast to Matthew’s five major sermons, Mark includes only one sermon (Mark 13). The Gospel of Mark gives more attention to the miracles; Mark records 19 miracles in a short book of 16 chapters.

A key verse for the Gospel of Mark shows two aspects of Jesus’ earthly ministry: “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). Jesus came to serve and to give his life as a sacrifice.

Jesus the Son of God

Mark begins with a statement of Jesus’ deity, “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). At the cross, a Roman centurion confesses, “Truly this man was the Son of God!” (Mark 15:39).

Mark shows that Jesus was a servant, but he also shows Jesus’ authority as the Son of God. A Roman reader would expect a divine ruler to show power over this world. Mark shows that power in many ways. Throughout the Gospel, Mark includes testimonies to Jesus’ deity:

• At the baptism, the Father testifies, “You are my beloved Son; with you I am well pleased” (Mark 1:11).

• At the Transfiguration, the Father proclaims, “This is my beloved Son; listen to him” (Mark 9:7).

• Demons recognize Jesus as “…the Holy One of God” (Mark 1:24) and “…the Son of God” (Mark 3:11, Mark 5:7).

• Jesus exercises authority that belongs to God when he forgives sins (Mark 2:5) and claims authority over the Sabbath (Mark 2:28).

• Jesus’ miracles demonstrate his authority over nature (Mark 4:39, Mark 6:47-48), illness (Mark 5:27-30, Mark 7:32-37), and even death (Mark 5:38-42).

The Messianic Secret

Mark records several occasions when Jesus commanded people or unclean spirits to be silent and not tell what they knew about who Jesus was or what Jesus had done. This has become known as the Messianic Secret.

1. Unclean spirits, who knew that Jesus was the Son of God, were not permitted to speak (Mark 1:34, Mark 3:11-12). Jesus did not want any association with demons.

2. Jesus told some of those he had healed not to talk about what he had done for them (Mark 1:44, Mark 5:43, Mark 7:36). Physical healing was not the primary focus of Jesus’ earthly ministry. Instead, Jesus focused on training disciples to spread the gospel and build the church. When a leper disobeyed Jesus’ command and told of his healing power, so many people gathered that “Jesus could no longer openly enter a town, but was out in desolate places” (Mark 1:45).

3. Though the disciples knew who Jesus was, he did not allow them to tell others (Mark 8:29-30). Even after Peter testified that Jesus was the Messiah, the disciples did not fully understand why Jesus came (Mark 9:31-32). When some of the disciples saw Jesus’ glory, he told them not to tell anyone else about the experience until after the resurrection (Mark 9:9-10).

Mark in the Church Today

The priority of service in Jesus’ ministry reminds us that as we meet the physical and emotional needs of our world, we gain opportunities to minister to people spiritually. Followers of Christ in the Roman Empire risked their lives to care for the dying in plague-stricken cities. Believers in the Middle Ages established hospitals to serve lepers and the poor. Christian organizations today clothe orphans, visit prisoners, feed the hungry, and care for the sick. Service to the neediest elements of our society must always be part of the church’s mission. “For even the Son of Man came not to be served but to serve...” (Mark 10:45).

Background to Luke

Luke’s authority as a New Testament author comes from his association with Apostle Paul. Luke was a well-educated Gentile, a doctor who traveled with Paul and was with him near the end of Paul’s life. Parts of the book of Acts show Luke’s presence; Luke switches from “they” to “we” when writing about events that occurred while he was with Paul.[1]

The date for the Gospel of Luke is largely based on its relationship with the book of Acts. The Gospel of Luke is the beginning of a narrative that continues in the book of Acts. Based on the conclusion of Acts, it can be assumed that Acts was written sometime before Nero’s persecution began in A.D. 64.[2] This implies that Luke was probably written in the late 50s or early 60s.

Luke’s audience and purpose for writing are identified in the prologue (Luke 1:1-4). Luke is writing to Theophilus, probably a Roman official. Luke 1:4 implies that Theophilus was a new believer who had been instructed about Jesus’ life. New converts, particularly Gentiles, were given several months of teaching about the life of Jesus, the new life of a believer, and the doctrines of the Christian church. Luke wrote to show the historical basis of what Theophilus had been taught.

Themes of Luke

► Which details does Luke emphasize to show Jesus’ humanity?

Jesus the Son of Man

The Chalcedonian Creed was written in A.D. 451 to clarify the church’s teaching regarding Christ’s nature: Jesus is truly God and truly man. Christ has two natures (divine and human), unified in one person. He is “perfect in Godhead and also perfect in manhood; truly God and truly man.”[3] Luke gives a vivid picture of Jesus’ humanity, “perfect in manhood.”

Luke shows that Jesus was fully human. He gives a detailed story of Jesus’ birth (Luke 2:1-39). While the conception was supernatural, Jesus was born as a normal infant. He was fully man.

Matthew’s genealogy, addressed primarily to Jews, traces Jesus’ ancestry back to Abraham. Luke’s genealogy, addressed to a Greek recipient and showing Jesus as the Son of Man, traces Jesus’ ancestry back to Adam (Luke 3:23-38).

The sequence of Luke’s early chapters reflects his intent to show Jesus as the second Adam. Instead of beginning with a genealogy like Matthew did, Luke places the genealogy after the baptism account. The genealogy ends with “…the son of Adam, the son of God” (Luke 3:38). This is followed immediately by the account of Jesus’ temptation. The first Adam (living in a beautiful garden) fell to temptation; the second Adam (weakened by 40 days without food and alone in the wilderness) resisted temptation. As man, Jesus provided a model for every believer facing temptation. Jesus showed that we should face Satan’s attacks with the power of the Holy Spirit (gained through prayer) and scripture (Luke 4:1-13).

Throughout the Gospel, Luke shows the physical aspects of Jesus’ life on earth: hunger (Luke 4:2), sleep (Luke 8:23), and his agony in Gethsemane (Luke 22:44). Jesus was fully man.

Jesus the Savior of the World

The Gospel of Luke shows that Jesus came as the Savior of all mankind. Simeon spoke of Jesus as “a light for revelation to the Gentiles…” (Luke 2:32).

Luke’s desire to show Jesus as the Savior of all the world is seen in his focus on those who had no social status. Matthew shows the Magi, respected scholars from the East, honoring Jesus’ birth; Luke points to shepherds (Luke 2:15-20). Shepherds had no credibility as witnesses; their testimony was not accepted in a Jewish court. Luke points to the angelic announcement to the shepherds as testimony that Jesus came to all people.

Women, another group that had little social status in Jesus’ day, play an important role in Luke’s Gospel. Anna, a prophetess, stands beside Simeon at the dedication in the temple (Luke 2:36-38). Jesus allows Mary to sit at his feet alongside male disciples (Luke 10:39). Surprisingly, women were financial supporters of Jesus’ ministry (Luke 8:1-3).

Many other groups of low social status are represented in Luke. Jesus visits the home of Zacchaeus, the tax collector (Luke 19:1-10). Tax collectors were one of the least respected groups in first-century Palestine. Jesus tells a parable in which the hero is a Samaritan (Luke 10:25-37). He later heals a Samaritan leper (Luke 17:11-16). On the cross, Jesus shows compassion to a thief who deserves nothing but judgment (Luke 23:39-43).

The Importance of Prayer

Luke shows that prayer was important in Jesus’ life. Of 15 specific references to Jesus’ prayers in the Gospels, 11 are found in Luke. When facing a crucial decision, Jesus devoted the night to prayer (Luke 6:12). Two of Jesus’ important parables on prayer are recorded in Luke 18. These parables teach about persistence and humility in prayer (Luke 18:1-8, Luke 18:9-14). Prayer is an important theme in Luke.

The Role of the Holy Spirit

The Gospel of Luke pays close attention to the role of the Holy Spirit in the lives of Jesus and others. This theme continues in the book of Acts, where Luke shows the role of the Holy Spirit in the early church.

Luke specifically mentions the Holy Spirit’s involvement in Jesus’ life in these instances:

• Jesus was conceived by the Holy Spirit (Luke 1:35).

• The Holy Spirit came upon Jesus at his baptism (Luke 3:21-22).

• The Holy Spirit led Jesus into the wilderness to be tempted (Luke 4:1-2).[4]

• The Holy Spirit empowered Jesus as he returned to Galilee (Luke 4:14).

• Jesus rejoiced in the Holy Spirit (Luke 10:21).

Luke also speaks of the Holy Spirit in these contexts:

• John the Baptist, Elizabeth, and Zechariah were each filled with the Holy Spirit (Luke 1:15, 41, 67).

• The Holy Spirit was upon Simeon who waited to see the Lord’s Christ (Luke 2:25-27).

• John the Baptist promised that Jesus would baptize with the Holy Spirit (Luke 3:16).

• Jesus said that the heavenly Father would give the Holy Spirit to those who ask him (Luke 11:13).

Luke in the Church Today

For today’s skeptical world, Luke’s careful attention to detail provides a powerful testimony to the truth of scripture. Luke places the beginning of Jesus’ public ministry in a context that shows the careful detail of his account:

In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas... (Luke 3:1-2).

As we present Christ to a doubting world, we can preach with confidence. Our faith is not blind faith in a mythical religious figure. Our faith is grounded in a historical figure, the incarnate Son of God who lived among us, died for our sins, was raised on the third day, and ascended to heaven where he sits at the right hand of the Father.

The role of prayer in the life of Jesus serves as a model for each of his followers. If Jesus, who knew no sin and who had intimate communion with his Father, saw the importance of prayer, how much more should we see prayer as a priority in our lives? The evangelist Leonard Ravenhill wrote, “No man is greater than his prayer life. The pastor who is not praying is playing….”[5]

Finally, just as the Holy Spirit was vital in the ministry of Jesus, the Holy Spirit must be central in the life of the church today. Church history shows two dangers in relation to the Holy Spirit. One danger is to emphasize the role of the Holy Spirit to the exclusion of the other persons of the Trinity.

The opposite danger is to minimize the role of the Holy Spirit in the church. A. W. Tozer warned that the church was capable of allowing “a cheap and synthetic power to substitute for the power of the Holy Spirit.”[6] More recently, Francis Chan warned: “The church becomes irrelevant when it becomes purely a human creation. We are not all we were made to be when everything in our lives and churches can be explained apart from the work and presence of the Spirit of God.”[7]

The book of Acts demonstrates the importance of the Holy Spirit in the church; the book of Luke demonstrates the importance of the Holy Spirit in the life of the individual. Jesus relied on the guidance and power of the Holy Spirit in his earthly ministry; we must not allow a cheap and synthetic power to be a substitute for the power of the Holy Spirit in the church today.

Thomas Linacre was an Oxford professor and personal physician to King Henry VIII. After reading the Gospels for the first time, he wrote in his diary, “Either this is not the gospel, or we are not Christians.” Linacre recognized that the life of a true believer is transformed by Jesus Christ. When he compared his life and the lives of those who claimed to follow Christ to the picture of Jesus given in the Gospels, Linacre realized, “We profess to be Christians, but we do not show the image of Jesus Christ.”

From Matthew’s sermons on the kingdom, to Mark’s picture of Jesus’ service to the needy, to Luke’s emphasis on the Holy Spirit, the Gospels give a portrait of the ministry of Jesus Christ. Through this, the Gospels show what it means to be a Christian. As we read the Gospels, we should ask ourselves, “Am I living a life that reflects the life-changing grace of Jesus Christ?”

(1) Choose two of the following assignments:

• Prepare a sermon or Bible lesson on one of Jesus’ parables. Either submit this in writing (5-6 pages) or submit a recording of you preaching or teaching it.

• Prepare a sermon or Bible lesson on the importance of either the crucifixion or the resurrection in the life of the Christian. Either submit this in writing (5-6 pages) or submit a recording of you preaching or teaching it.

• Prepare a timeline of the major events in the final week of Jesus’ earthly life. This week is documented in Matthew 21-28, Mark 11-16, Luke 19-24, and John 12-21. You may submit your timeline on paper or in digital format.

• Draw a map of Palestine showing the location of each of the following regions and cities: Judea, Galilee, Samaria, Decapolis, Jerusalem, Nazareth, and Caesarea Philippi.

(2) At the beginning of the next lesson, you will take a test based on this lesson. Study the test questions carefully in preparation.

(1) Why are the first three gospels called the Synoptic Gospels?

(2) What characteristics of the Gospel of Matthew suggest that it was originally addressed to a Jewish audience?

(3) List three major themes in Matthew.

(4) List three major themes in Mark.

(5) Who were the three groups involved in the Messianic Secret? Why did Jesus command each to be silent?

(6) Who was Luke?

(7) What does Luke 1:4 imply about Theophilus?

(8) List four major themes in Luke.

(9) What does the Chalcedonian Creed teach about the nature of Jesus?

(10) Luke includes many stories about people who had little or no social status. Name three of the groups or individuals mentioned in the lesson text.

(11) From Luke, name three examples of the Holy Spirit’s involvement in Jesus’ life.

(12) Write Matthew 5:48, Mark 10:45, and Luke 19:10 from memory.