In our weekly theology breakfast, we are continuing our biblical theology track. We have completed our Old Testament history timeline, worked through the prophets and where they sit on the timeline, and thought through how to read the wisdom literature. This Sunday just gone, we reached the gospels.

One of the key points we were considering was this: why are there four gospels? There are various answers we might give, all of which may be true. But one of them is simply this: each writer has different audiences in mind and different emphases he wants to bring out about the person of Jesus. So, what are those different audiences and emphases?

Matthew

Matthew begins his gospel with the genealogy of Jesus. He begins at Abraham (the first Jew) and follows down the royal line of David. Unlike Mark, Matthew rarely explains Jewish traditions or customs and assumes his readers will be aware of their significance.

The themes of king and kingdom are central to Matthew’s gospel. Between them, the phrases Kingdom of Heaven and Kingdom of God appear 37 times. Matthew emphasises the restoration of the glories of David’s kingdom and clearly identifies Jesus with this through reference to him as the ‘Son of David’. Matthew also focuses his attention on fulfilment of Old Testament prophecy. The reader is frequently pointed to the Old Testament and, on thirteen occasions, expressly told how it is fulfilled in Christ. Matthew makes 53 Old Testament citations and more than 70 allusions to Hebrew Scripture.

Matthew emphases Jesus’ kingship as a sign to the Jews that He is the promised messiah, the obedient King needed to fulfil OT covenants. The focus on Jesus’ kingship emphasises his authority. Matthew focuses on Jesus teaching and words, specifically recording miracles that highlight Jesus authority over sin (the first, the cleansing of a leper; the last, Jesus’ resurrection).

Mark

Mark assumes some prior knowledge of the Christian faith eg John the Baptist, Baptism and the Holy Spirit (1:4, 5, 8) are mentioned without comment. He does not assume familiarity with the Jewish Scriptures and only directly quotes one OT passage (1:2, 3). Mark regularly explains Jewish customs and geography (7:2-4; 13:3; 14:12) assuming no prior knowledge or understanding of them. Finally, Mark purposely omits Jesus’ prohibition of preaching to the Samaritans and Gentiles (6:7-11 compare Matt 10:5, 6).

Contrasting with Matthew, Mark emphasises Jesus as an obedient servant. It is the shortest gospel and the only one with no reference to genealogy. Nobody cares where a servant is from and they generally have less to say than kings! The emphasis is on Jesus’ actions, not his words, and the word ‘immediately’ or its equivalent comes over forty times – a concept resonant with servants.

Luke

Written principally for Theophilus, which means ‘lover of God’. Theophilus could be: (1) A man called ‘Theophilus’; (2) A man using a pseudonym due to persecution; (3) The benefactor of the gospel; (4) a generic term for all who are ‘God-lovers’ and more broadly. According to 1:1, Theophilus belonged to the same group as Luke suggesting he was also a Gentile. Therefore, Luke is written for the benefit of non-Jews.

Beginning with a genealogy, Luke starts with Adam (the first man) to emphasise Jesus’ humanity. The list is identical to Matthew’s until it reaches David. Here, the line is not via Solomon (tracing Jesus’ legal line through Joseph) but goes through Nathan (Bathsheba’s second surviving son) tracing Jesus’ physical line through Mary (Jesus’ mother). Luke emphasises what Jesus felt, focusing on the emotions of the man and reinforces this with regular references to ‘the Son of Man’. Luke further underlines this through the 10 prayers of Jesus.

John

John does not appear to direct his gospel at any particular audience. Certainly, his emphasis on the deity of Christ would not resonate with Jewish beliefs of the period, but there is a significant Greek feel. However, John deals with issues of belief, salvation and eternity that concern all people everywhere. John emphasises Jesus’ unique position as saviour, the only one there will, or could, be. He regularly displays Jesus’ relationship within the Godhead as well as showing His relationship toward sinners. Salvation by faith in Christ is clearly portrayed throughout the book. John makes his agenda abundantly clear (20:31). He urges us to believe in Christ and states such belief should be built on the fact that (1) The Father and Christ are one (10:38; 14:10,11); (2) Christ came from God (16:17,30); and (3) Jesus is the Son of God (6:69; 11:27; 20:31).

John writes to emphasise that Jesus is the everlasting Son of God and, at the same time, God the Son. This gospel also begins with a genealogy – the genealogy of God. It begins in eternity with God and ends with the Son who is God. John focuses on signs validating Jesus’ eternal Sonship and the statements of Jesus that express His deity. John records seven ‘I am’ statements declaring Jesus’ divinity and seven miracles that validate this claim. The focus on seven of each is John’s own pointer to Jesus’ deity – the scriptural number symbolic of God and perfection.