Duvduv

I overlooked this single invocation of a verse from Isaiah 53 in Matthew 8. Out of the entirety of the chapter in Isaiah, only this verse could find its way into only one of the four gospels, probably the most straightforward source that any or all of the gospel authors could have used in seeing "fulfillment" of the Tanakh prophecies. However, I had thought that the Christian interpretation of this verse typically associated this verse with the crucifixion and that Jesus took on all the sins of mankind. So it is clear that this verse was introduced into GMark before that idea relating to the importance of the crucifixion developed.

16 When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. 17 This was to fulfill what was spoken through the prophet Isaiah:

“He took up our infirmities
and bore our diseases.”

Duvduv

The truth is that without the verses from chapter 9 in GMark even this single reference from Isaiah would not proclaim Jesus as the Davidic messiah.

The rest of the gospel is really so ambiguous that the most one could assume is that either this Jesus was merely a prophet-like miracle worker seeking to rouse the people to repentance before the coming of the messiah, OR that Jesus himself MIGHT be the messiah but is hiding his role.

In either case it can be argued that GMark and GJohn are two very different interpretations of the Jesus figure based on similar stories about him.

Ironically GJohn, who refuses to concede that Jesus fulfills the role of the Davidic messiah born in Bethlehem, invokes in chapter 12:15 the messianic figure riding on a colt as in Zechariah 9:9. So despite the fact that GJohn's savior is not the Davidic messiah, the author does choose to invoke Zechariah, which is strange because GJohn does not invoke other more important verses in the prophets, and could just as easily ignored this reference in two or three verses of Zechariah as well.

And of course most of the Tanakh verses invoked in the four gospels are for purposes of moralizing or parables, where certain authors choose the same and different sources in the Tanakh to make their points. And the only text that invokes the ostensibly messianic verses in Isaiah 53 is 1Peter.

aa5874

The short gMark and gJohn are miles apart although some events are similar.

The short gMark has NOTHING whatsoever about Universal Salvation by the Sacrifice of Jesus and did NOT even mention the LOVE of God.

In the short gMark, Jesus claimed he would be Killed and Resurrected and that he wanted the Outsiders to REMAIN Unconverted..

However, in gJohn, Jesus told Nicodemus that God LOVED the world very much and would SACRIFICE his Son.

John 15:13 KJVJohn 3:16 KJV

Duvduv

Yes, that's fine. I am simply examining the extent to which the gospels invoke verses from the Tanakh referring to Jesus as the davidic messiah.

What I find especially interesting is that despite the fact that GJohn does not perceive Jesus as fulfilling the role of the Davidic messiah according to Jewish tradtion and scripture, he invokes verses from the Tanakh. He invokes various psalms at least 7 times and Isaiah six times. He invokes Zechariah twice and Genesis/Exodus twice.

That strikes me as a lot considering the author(s) of GJohn viewed the Tanakh as "your law" or "their law."

And isn't it worth noting that the reference to Zechariah 9:9 about the king riding on a donkey invoked by Matthew and John is left out by Luke?

Duvduv

I have asked what or who the author of GMark believed his Jesus to be if aside from a few words about Elijah in chapter 9 there is nothing explicit indicating that Jesus is the Davidic messiah. And AA keeps pointing out that the Jesus of GMark is not the redemptive savior.

If this is so, then who or what was the Jesus of GMark?

Then I noted that GJohn does not see his Jesus as the davidic Messiah who fuifills any prophecies about the davidic messiah who is preceded by Elijah. Yet GJohn makes sure to tell his readers that his Jesus DID fulfill one prophecy in Zechariah about riding the foal of a donkey. How does GJohn arrive at this relatively unimportant point for a savior who does not fulfill any other prophecies as the davidic messiah?

And none of the gospels appeal to the content of Isaiah 53 for their Jesus either. Despite all their differences, the four gospel writers invoke Tanakh verses in assorted other areas which is somewhat peculiar for GJohn if his Jesus is not the son of David.

Indeed, GJohn invokes verses from psalms just like GLuke and GMatt, including GMatt, who invokes all types of verses from Tanakh. And all four gospel writers in general express special fondness for verses in Isaiah far and above other prophetic writings. Thus what three gospels have in common is their appeals to Isaiah and psalms (except for GMark), while GJohn pretty much leaves out any reference from the Torah itself. (in which GMark and GLuke especially like Deuteronomy).

I am still thinking through about what this all actually means.

Duvduv

In charting the Tanakh passages appearing in the four gospels, it's interesting to note that with only a few exceptions GLuke includes the same verses as GMatt ONLY where the passages are referenced by GMark.

I also find it rather interesting that aside from the Sermon on the Mount and a few parables (leaving aside the nativity), GLuke only follows GMatt in events in the life of Jesus where GMark also includes those same events.

This is just a preliminary comparison I am looking at.

mountainman

You must understand that the first Christian historian and all who followed and continued his history firmly believed that the gMatthew was the first gospel written. That gMark was first did not seem to occur to Eusebius, and is a relatively modern reassessment of Eusebius's original conclusion.

Duvduv

Mountainman, when GLuke was being worked on the author seemed to think that, for instance, the Sermon on the Mount was authentic even though it did not appear in GMark.

On the other hand he chose to include a nativity story that was different from the one in GMatt and which did not appear in GMark, and does not seem to follow the GMatt nativity story as closely as he does the Sermon on the Mount.

He also had a few parables of his own, with a few that do not appear in GMark but in GMatt. He must also have had a reason for placing his nativity story later in the gospel rather than at the beginning as did GMatt.

All four gospels share essentially the same stories about Jerusalem, the trial and crucifixion, the feeding of the 5000, the existence of the Baptist, and the "hometown" of Nazareth.

Duvduv

The largest number of references to Tanakh verses in the epistles are in Romans and Hebrews.

Interestingly enough, Galatians and 1/2 Corinthians only share a couple of verses from the Torah with the synoptic gospels: Deuteronomy 25:4 (1 Corinthians 9:9) and Leviticus 19:18 (Galatians 5:14).

Duvduv

The obvious utility of Isaiah 53 is completely ignored in the gospels.

GJohn 12:38 references Isaiah 53:1 to invoke the unbelievers. GMatt 8:17 references Isaiah 53:4 to invoke the idea of casting out spirits. And Luke 22:27 references Isaiah 53:12 to reference PETER (among the transgressors).

And yet the usual attribution of Isaiah 53 known by Christians is ignored by the gospels entirely, particularly in reference to the suffering of Jesus for the transgressions, etc. It's incredible.