Canonical Gospels Archives - Page 25 of 35 - The Bart Ehrman Blog

When I First Realized the Importance of Textual Criticism: The Bloody Sweat

I think I first came to see precisely why textual criticism could be so important my first semester in my PhD program, during a seminar I was taking that had almost nothing to do with the study of the Greek manuscripts of the New Testament. It was an “exegesis” course (i.e. focused on interpretation) on the Synoptic Gospels (Matthew, Mark, and Luke – studied, of course, in the Greek). My realization of the importance of text-critical issues was not even connected to my own research. It had to do with what a friend and colleague of mine had discovered. For that seminar we had to make a class-presentation of our study of a passage in the Synoptics. My fellow-first-year student Mark Plunkett (who later went on to teach at Ohio Northern University before deciding to scrap the academic thing and become a gynecologist) (really!) was devoting his term paper to the prayer of Jesus before his arrest as found in the Gospel of Luke. As many readers of this blog know, Luke had as one [...]

BDEhrman2025-09-10T12:30:21-04:00August 20th, 2015|Canonical Gospels, New Testament Manuscripts|

Mark 1:1 as an Intentional Alteration of the Text

In yesterday’s post I began to explore a textual variant in Mark 1:1 that could be explained either as an accidental slip of the pen or an intentional alteration of the text. We’re plowing into some heavy waters here – I know some members of the blog like me to go deeper into serious scholarship on occasion, and others would rather prefer that I not. But here I am, in the thick of it. All of the posts in this thread are a lead up to answer the question from weeks ago now, about what led me to write The Orthodox Corruption of Scripture. I’ve found that I can’t really get to that without providing some substantial background on what it is the field of textual criticism actually does. So where we are just now, by way of review: there are thousands of textual witnesses to the NT (Greek manuscripts, manuscripts of the versions, writings of the church fathers who quote the text); these witnesses attests hundreds of thousands of variance among themselves; the vast [...]

BDEhrman2025-09-10T12:30:19-04:00August 4th, 2015|Canonical Gospels, New Testament Manuscripts|

A Variant in Mark 1:1 — Accidental or Intentional?

I have been talking about different kinds of changes made in our surviving New Testament manuscripts, some of them accidental slips of the pen (that’s probably the vast majority of our textual variants) and others of them intentional alterations. One of the points that I’ve been trying to stress is that at the end of the day it is, technically speaking, impossible to know what a scribe’s “intentions” were (or if he had any, other than the intention of copying a text). None of the scribes is around to be interviewed, and so – as with a lot of history – there is a good bit of scholarly guess-work that has to be done. This guess work is not simply shooting in the dark, however. And it is dead easy for a highly trained expert to tell the difference between informed guesswork and just plain guesswork. But at the end of the day we are always talking about historical probabilities, not historical certainties, when it comes to figuring out why a scribed decided to change [...]

BDEhrman2025-09-10T12:30:03-04:00August 3rd, 2015|Canonical Gospels, Early Christian Doctrine, New Testament Manuscripts|

An Intentional Change in Mark 15:34

I have started giving some instances of what appear to be “intentional” changes made by scribes, as opposed to simple, accidental, slips of the pen. In my previous post I pointed to an example in Mark 1:2, in which scribes appear to have altered a text because it seems to embody an error. If I’m wrong that this is the direction of the change – that is, if the text that I’m arguing is the “corruption” is in fact the original text – then there is still almost certainly an intentional change still involved, but made for some other reason. But either way, the change does not appear to have been made simply by inattention to detail. Here I’ll give a second instance from Mark of what appears to be an intentional change. I stress that these alterations “appear” to be intentional since, technically speaking, we can never know what a scribe intended to do. I use the term I simply to mean an alteration to the text that a scribe appears to have made [...]

BDEhrman2025-09-10T12:30:03-04:00August 2nd, 2015|Canonical Gospels, New Testament Manuscripts|

Illustration of a Textual Change: Did Mark Make a Mistake?

I have started discussing “intentional” changes of the text of the New Testament – that is alterations found in manuscripts of the New Testament that appear to have been made by scribes who *wanted* to change the text, presumably in order to make it say (more closely) what they wanted it to say. Let me illustrate my discussion by dealing with three of the most interesting textual variants in the Gospel of Mark, one of which is an easy problem to solve, one that is a bit more difficult, and one that has generated a lot of discussion over the years and no firm consensus. This will take a couple of posts. In a still later post I will talk about the criteria and arguments that scholars typically use in order to resolve these questions. I will be alluding to those criteria and arguments here in my explanations of why one form of the text appears to be what the author originally wrote, and the other form of the text appears to be the scribal [...]

BDEhrman2025-09-10T12:30:03-04:00July 31st, 2015|Canonical Gospels, New Testament Manuscripts|

Lecture: Jesus and the Historian

On Tuesday, February 25, 2014 I gave a lecture at Dickinson College (Carlisle Pennsylvania) on "Jesus and the Historian," in the Anita Tuvin Schlechter Auditorium. In the lecture I deal with the historical problems posed by the surviving Gospels for evaluating the evidence for the life and teachings of Jesus. Please adjust gear icon for 720p High-Definition (The quality is not as good as one might hope, but it's the best we can do given the original source)

BDEhrman2025-09-10T12:29:12-04:00June 7th, 2015|Canonical Gospels, Historical Jesus, Public Forum, Video Media|

Wine in the Kingdom

Writing my last post on Papias made me think of something that is rather humorous even if it is only very tangentially related. If you recall, Papias claimed that Jesus taught the following about the future utopian kingdom on earth: The days are coming when vines will come forth, each with ten thousand boughs; and on a single bough will be ten thousand branches. And indeed, on a single branch will be ten thousand shoots and on every shoot ten thousand clusters; and in every cluster will be ten thousand grapes, and every grape, when pressed, will yield twenty-five measures of wine. When I was writing up that post, I was reminded of the story in the Gospel of John in which Jesus turns the water into wine. Jesus appears to have enjoyed wine in great abundance. The story in John is particularly interesting, and what is humorous to me is how I’ve heard it interpreted by well-meaning conservative Christians who were certain that Jesus would not ever encourage people to partake of alcoholic beverages. [...]

BDEhrman2025-09-10T12:29:30-04:00June 6th, 2015|Canonical Gospels|

The Death of Judas in the NT

In this and the next couple of posts I will be talking about what we know was in Papias’s five-volume book, now lost, Exposition of the Sayings of the Lord. As I previously indicated, the only reason we have any clue about the matter is that later church fathers quoted a few passages from the book. Would they had quoted more! But what they give us is very tantalizing. The first passage I want to discuss involves the death of Judas Iscariot. To make sense of what Papias has to say, I need to provide some context. Many people don’t realize that Judas’s death, after he betrayed Jesus, is not mentioned in three of our Gospels: Mark, Luke, and John. It is mentioned in the Gospel of Matthew, however, and just as important, in the book of Acts, written by the same author who produced the Gospel of Luke (so, well, let’s call him Luke). What is striking is that the descriptions of Judas’s death in these two accounts are at odds with one, even [...]

BDEhrman2025-09-10T12:29:29-04:00June 2nd, 2015|Acts of the Apostles, Canonical Gospels|

The Nature of John’s Signs Source

I have given one of the major pieces of evidence that there was a Signs Source that was used by the author of the Gospel of John, a written document that enumerated seven miraculous deeds of Jesus that were designed to show that he was a divine being, the Son of God. There is another piece of evidence. It is the concluding comment of chapter 20 of the Gospel, which I have already quoted a couple of times: “Jesus did many other signs in the presence of his disciples, but these are written so that you might believe that Jesus is the Christ, the Son of God, and that by believing you might have life in his name.” (20:30-31) The reason this verse seems to suggest the existence of a signs source is that it doesn’t really make very much sense where it now occurs, at the end of the stories of Jesus’ resurrection (Note: as I’ve indicated before, scholars frequently think that chapter 21 of John was tacked on later, in a second edition; [...]

BDEhrman2025-09-10T12:29:29-04:00May 28th, 2015|Canonical Gospels|

Some Evidence for a Signs Source in John

I started this mini-thread by mentioning one of the now-lost documents of early Christianity that I would love to have discovered, the alleged “Signs Source” of the Gospel of John. Before giving the evidence that there may have been some such source, I went off on a tangent, in order to show that John has a different view of Jesus’ spectacular deeds from what you find in Matthew, Mark, and Luke. In these earlier Gospels, Jesus does “miracles,” both because he feels compassion for those in need and in order to illustrate his teaching that the Kingdom of God was soon to appear. In John, however, he does “signs” to prove that he really is a divine being. So, what evidence is there that John’s accounts of Jesus’ signs derive from a previously existing, but no longer surviving, written source? The evidence does not make a slam-dunk case, and so the matter is debated among scholars. I’ve long thought, though, that there probably was some such source. First, some basic factual information. These are the [...]

BDEhrman2025-09-10T12:29:29-04:00May 27th, 2015|Canonical Gospels|

Why Jesus Does Miracles

I seem to be taking a very circuitous route (as you may have noticed) to the question of why we might think that the author of the Gospel of John had access to a written source that gave him his information about the “signs” that Jesus did during his public ministry. To get to that point, I have been discussing how John’s view of Jesus’ spectacular deeds differed significantly from the view of the Synoptics. I have stressed that whereas in John Jesus does signs in order to prove that he is the Son of God so that people would come to believe in him, in the Synoptics Jesus refuses to do signs in order to prove his divine identity. But why then does he do miracles in the Synoptics? I suppose the common answer is probably right: he does miracles out of compassion for those who are suffering. But there is more to it than that. The miracles in the Synoptics do demonstrate that what Jesus says is true. But in these Gospels what [...]

BDEhrman2025-09-10T12:29:29-04:00May 26th, 2015|Canonical Gospels|

The Temptation Narrative Missing from John

In my previous post I started to discuss the hypothetical Signs Source that some scholars have claimed lay behind the accounts of Jesus’ miracles in the Gospel of John – one of the now lost documents of early Christianity (assuming it once existed) that I very much wish could be discovered. Before giving evidence that there was some such written source, I started in the last post by discussing the distinctive view of Jesus’ spectacular deeds in the Fourth Gospel, where they are called “signs” rather than “miracles.” In that post I argued that John has a completely different view of these deeds from that found in Matthew, Mark, and Luke. In these Synoptics Jesus refuses to do miracles in order to prove his identity. When he is asked to do so, he indicates that “no sign will be given to this generation” – apart from the sign of Jonah. Not so in John. Jesus does signs. They are designed to make people believe who he is (4:54). And the Gospel writer himself indicates that [...]

BDEhrman2025-09-10T12:29:29-04:00May 25th, 2015|Canonical Gospels|

Signs in the Gospel of John

For many decades now there have been scholars who have been convinced that the Gospel of John is based, in large part, on written, but no-longer surviving, sources. It is much debated whether John relied on the Synoptic Gospels for any of its stories, or whether in fact its author had ever read (or even heard of) Matthew, Mark, and Luke. There are very few verbatim overlaps between John and the others, and outside of the Passion narrative there is not a lot of overlap in the stories told. Somewhat like the Synoptics John does have the healing of a Capernaum official’s son, the feeding of the 5000, and the walking on the water – all told in striking different ways. John’s four other miracles (which he doesn’t call miracles, but “signs”) are unique to his account (including the favorite miracle on college campuses everywhere, the turning of water into wine, and the favorite of most Hollyood screen writers, the raising of Lazarus). Moreover, the teachings of Jesus are highly distinctive in John. Almost nothing [...]

BDEhrman2025-09-10T12:29:29-04:00May 23rd, 2015|Canonical Gospels|

The Community Behind the Gospel of John: Part 2

In the last post I began to discuss what we can know about the history of the community that produced (or that produced someone who produced) the Gospel of John. The reason for dealing with this question is this: one of the overarching theses of my book on memory and the historical Jesus is that the things we experience in the present affect how we remember the past. They affect which parts of the past we remember (if they something in the past isn’t relevant for something in the present, we don’t bother to recall it; that’s just how memory works) and they radically affect how we remember. The past is always shaped, in our minds (unconsciously), by the present. My argument in the book is that this is true not only of us as individuals but also for us as social groups. Collective memory reflects the present as well as the past, or rather it reflects the past as it is molded by the present. To illustrate the point here on the blog, I’m [...]

BDEhrman2025-09-10T12:29:12-04:00April 28th, 2015|Book Discussions, Canonical Gospels|

The Community Behind the Gospel of John

In chapter 6 of my proposed book Jesus Before the Gospels, after I deal with collective memory in theory, I move on to talk about how Jesus was remembered in three different early Christian communities, those behind the Gospels of Mark (our earliest canonical Gospel), John (our latest canonical Gospel), and Thomas (our best known non-canonical Gospel). One thing we have learned from memory studies is that the present affects not only what is remembered about the past, but also how it is remembered. That is true for communities as well as individuals. And so in my treatment of how Jesus was remembered in such different ways in these three communities, I discuss as well what can be established or at least surmised about the historical circumstances that would have made such memories plausible. I don’t want to spill the beans here about what I say for each of these communities, but I do want to show how scholars have tried to establish the historical context for one of them, the one behind the Gospel [...]

BDEhrman2025-09-10T12:29:12-04:00April 25th, 2015|Book Discussions, Canonical Gospels|

My Memory Book: False Memories and the Life of Jesus

As I indicated in my previous two posts, the fifth chapter of the book I’m now writing, Jesus Before The Gospels, deals with “False Memories and the Life of Jesus.” The first part of the chapter shows what we know about how traditions are kept alive in oral cultures, as they are told and retold, either by professionals who are experts or by regular ole folk who are not. And so this part of the chapter summarizes the research into oral cultures undertaken by anthropologists. Of course there are no anthropologists who can study ancient cultures, at least in the way they can study modern cultures, when they can go in to observe how the culture “works,” interview people, and get to know the cultural world first-hand. But it is possible to apply the findings of modern anthropology to long-deceased cultures, such as the Christian communities of the first century. And that’s what I try to do in this chapter. My specific interest is in how Jesus was remembered in these cultures that passed along [...]

BDEhrman2025-09-10T12:28:57-04:00April 20th, 2015|Book Discussions, Canonical Gospels, Historical Jesus, Memory Studies|

Can A Made-Up Story Be A False Memory?

It has become clear to me, in seeing a number of responses to my posts on memory, that I’m not quite explaining myself clearly enough to get my point across to everyone. So, well, what else is new? When I have mentioned “false memories” in the Gospels – that is, recollections of Jesus that are not true to what really happened – some readers have pointed out that these may not be memories at all, but they may simply be what the Gospel writers made up for their own reasons. In that case Jesus isn’t being “remembered” in these ways. Someone’s just making up stuff. In response to that view, let me make two points, the second one of which is the the most relevant and important. The first, though, is that in most cases I don’t think there is any way to know whether a non-historical tradition in the Gospels is something that the Gospel writer inherited from others before him or invented himself. Take Luke’s story of how Jesus came to be born [...]

BDEhrman2025-09-10T12:28:56-04:00April 10th, 2015|Book Discussions, Canonical Gospels, Historical Jesus, Memory Studies|

Jesus, Matthew, and the Law
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Jesus, Matthew, and the Law

Canonical Gospels, Paul and His Letters

Jesus, Matthew, and the Law

In my previous post I discussed the differences – what strike me, at least, as the differences – between the Gospel of Matthew and Paul’s letter to the Galatians and with respect to whether the followers of Jesus are to follow the law or not. Matthew’s Gospel indicates that the law will not cease to be in force until the heavens and earth pass away, and that Jesus’ followers need to follow the law to the limit, to follow it even better than the scribes and Pharisees do. Paul, on the other hand, insists that the followers of Jesus must not think that they have to follow the law. Any gentile who thinks he has to be circumcised, or to follow other aspects of the Jewish law, is in danger of losing salvation. I would like to clarify one point about my view and explain one of its complications. Clarification: in my post I was not discussing whether Paul saw eye-to-eye with Jesus about this issue. My post was about the Gospel of Matthew. I [...]

BDEhrman2025-09-10T12:28:40-04:00March 27th, 2015|Canonical Gospels, Paul and His Letters|

Is Paul at Odds with Matthew?

In yesterday’s post I indicated that I really very much wish that we could have some of the writings produced by Paul’s opponents in Galatia. They believed that in order to be a follower of Jesus, a person had to accept and follow the Law of Moses as laid out in the Jewish Scriptures. Men were to be circumcised to join the people of God; men and women were, evidently, to adopt a Jewish lifestyle. Presumably that meant keeping kosher, observing the Sabbath, and so on. Anyone who didn’t do this was not really a member of the people of God, since to be one of God’s people meant following the law that God had given. Paul was incensed at this interpretation of the faith and insisted with extraordinary vehemence that it was completely wrong. The gentile followers of Jesus were not, absolutely not, supposed to become Jewish. Anyone who thought so rendered the death of Jesus worthless. It was only that death, and the resurrection, that made a person right with God. Nothing else. [...]

BDEhrman2025-09-10T12:28:40-04:00March 25th, 2015|Canonical Gospels, Paul and His Letters|

Q and the Passion Narrative

This, I think (!), will be my last post for now on the Q source apparently used by Matthew and Luke for many of their sayings materials, a source that must at one time have existed (since Matthew and Luke appear both to have had access to it), that was written in Greek (otherwise Matthew and Luke could not agree word-for-word in places – in Greek -- in their non-Markan sayings material), and that contained almost exclusively (or exclusively) sayings of Jesus. There are many other issues that we could discuss about Q, but for now I would like to end by mentioning just one. It is regularly and routinely maintained by New Testament scholars that one of the striking features of Q is that it contains a list of Jesus’ sayings and no passion narrative – no account of Jesus’ death and resurrection. Scholars then draw a conclusion: the death of Jesus was not important to the community that produced the Q document. I have to admit, I’m not completely convinced of this claim, [...]

BDEhrman2025-09-10T12:28:39-04:00March 20th, 2015|Canonical Gospels|

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