Canonical Gospels Archives - Page 27 of 36 - The Bart Ehrman Blog

The Virgin Birth and the Gospel of John

I have pointed out that our earliest Gospel, Mark, not only is lacking a story of the virgin birth but also tells a story that seems to run precisely counter to the idea that Jesus’ mother knew that his birth was miraculous, unlike the later Gospels of Matthew and Luke. It is striking to note that even though these two later Gospels know about a virgin birth, our latest canonical Gospel, John, does not know about it. This was not a doctrine that everyone knew about – even toward the end of the first century. Casual readers of John often assume that it presupposes the virgin birth (it never says anything about it, one way or the other) because they themselves are familiar with the idea, and think that John must be as well. So they typically read the virgin birth into an account that in fact completely lacks it. As is well known, John’s Gospel begins ... THE REST OF THIS POST IS FOR MEMBERS ONLY. If you don't belong yet, REMEMBER: THE END [...]

BDEhrman2025-09-10T12:27:45-04:00December 28th, 2014|Canonical Gospels|

Does Mark’s Gospel Implicitly Deny the Virgin Birth?

It is interesting that our first canonical Gospel (which is our first Gospel, whether canonical or noncanonical), Mark, does not have the story of the Virgin birth and in fact shows no clue that it is familiar with the stories of the Virgin birth. On the contrary, there are passages in Mark that appear to work *against* the idea that Jesus’ mother knew anything about his having had an extraordinary birth. There is a complicated little passage in Mark 3:20-21 about Jesus’ family coming to take him out of the public eye because they thought he was crazy. It is a difficult passage to translate from the Greek, and a number of translations go out of their way to make it say something that it probably doesn’t say. The context is that Jesus has been doing extraordinary miracles, attracting enormous crowds, and raising controversy among the Jewish leaders. Jesus then chooses his disciples and they go with him into a house. And then come our verses. In the Greek the passage literally says that “those [...]

BDEhrman2025-09-10T12:27:45-04:00December 27th, 2014|Canonical Gospels|

Why Was Jesus Born of a Virgin in Matthew and Luke?

A few days ago I raised the question of why anyone should think that you have to believe in the Virgin Birth in order to be a Christian. The reality is, of course, that many Christians do not believe in it, but recognize that it is a story meant to convey an important theological point – a point that could be true whether or not the story happened – that Jesus was uniquely special in this world, not like us other humans, but in some sense the unique Son of God. Just as the moral of a fairy tale is valid (or not) independent of whether the tale happened, so too with stories like this in the Gospels, whether you choose to call them myths (in a non-derogatory sense), legends, tales, or simply “stories intending to convey a theological truth.” It is interesting, and not often noted, that Matthew and Luke – the two Gospels (in fact, the two NT books altogether) that recount the story of the Virgin Birth – do so for different [...]

BDEhrman2025-09-10T12:27:45-04:00December 24th, 2014|Canonical Gospels|

Why Was the Gospel of Mark Attributed to Mark?

I come now – at *last*, you might say – to the final post in this thread dealing with how the Gospels of the New Testament came to be named Matthew, Mark, Luke, and John. I have covered a lot of territory in this thread, arguing that the Gospels were not known by these names until near the end of the second century; that they probably acquired their names because of an edition of the Gospels produced in Rome sometime after the time of Justin Martyr (mid second century), an edition that influenced both Irenaeus and the author of the Muratorian canon, and eventually all of Christendom. This edition named the first and last of the Gospels after two of Jesus’ disciples and the third Gospel after a companion of the apostle Paul. I have explained the reasons in the preceding posts. And now comes the most difficult and puzzling question: why was the second Gospel attributed to Mark? I regularly am asked this question, and usually the questioner expresses it with some surprise: why [...]

BDEhrman2025-09-10T12:27:30-04:00December 5th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Why Was the Gospel of Luke Attributed to Luke?

So far I have tried to explain why, in the proto-orthodox church of the second century, the Gospels of Matthew and John came to be attributed to two of the disciples of Jesus. My thesis is that an edition of the four Gospels appeared in Rome sometime in the second half of the century and that it differentiated the four Gospels by indicating which was “according to” whom. I now can address the question of how the other two Gospels were given their names, and why they were not assigned to disciples of Jesus but to companions of the apostles, Luke the companion of Paul and Mark the companion of Peter. Luke is the easier of the two to explain, and in some ways is the easiest of all four Gospels. That’s because the author provides hints of who he is – or at least hints of whom he wants his readers to *think* he is. The hints do not come in the Gospel of Luke itself. As I have already pointed out, the author [...]

BDEhrman2025-09-10T12:27:30-04:00December 4th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Why Was the Gospel of John Attributed to John?

Some of the same objections to Matthew having written the First Gospel apply to John the son of Zebedee having written the Fourth. Unlike Matthew, John did not copy any of our other Gospel sources, and so that’s not the problem that it is for Matthew (who surely, if he was an eyewitness, would not have taken his stories about Jesus from what he found in someone else’s written text). But there is an even higher probability, bordering on certainty, that John the son of Zebedee could not write. He was a fisherman from rural Galilee. Fishermen were not educated. They were very low class peasants. John would never have gone to school. Where he lived, there *were* no schools. He never would have learned to read. Let alone learned to write. Let alone learned to write in Greek. Let alone learned to write sophisticated, philosophically informed prose narratives in Greek. I think there is virtually no chance that the historical John of Zebedee wrote the Gospel. So why did our anonymous editor living a [...]

BDEhrman2025-09-10T12:27:30-04:00December 2nd, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Why Was The Gospel of Matthew Attributed to Matthew?

I have now gotten to a point where I can discuss why the four Gospels were specifically given the names of Matthew, Mark, Luke, and John. Recall the most important points of my preceding posts on the blog so far: the Gospels were all written anonymously and they circulated anonymously, for years and decades; we have no certain evidence that they – these particular Gospels -- were called by their familiar names until around 180 CE, in sources connected with Rome (Irenaeus and the Muratorian Fragment); my hypothesis is that an edition of these four Gospels was published in Rome sometime between Justin in 150-60 CE (he quotes the Gospels but does not name them) and Irenaeus in 180-85 CE. That edition gave these Gospels their now-familiar names. If all that is correct, then there is no reason to think that people widely associated them with their familiar names before that. The reason this became a widespread tradition is that it was started by a single editor – possibly based, of course, on things being [...]

BDEhrman2025-09-10T12:27:30-04:00December 1st, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Why Are the Gospels Anonymous?

In my previous posts I have tried to establish that the four Gospels circulated anonymously for decades after they were written. To some modern readers that seems surprising. Why wouldn’t the authors name themselves? Surely they named themselves. Didn’t’ they? The clear answer is, no, they did not. But why? There have been a number of theories put forth over the years. Possibly the most popular one (at least it’s the one I’ve heard most often) is that the Gospel writers thought that what was most important was the message they wanted to convey about the life, teachings, deeds, death, and resurrection of Jesus. The authors did not want their own persons to “get in the way” of the message, and so they wrote their Gospels anonymously. In rough outline I suppose that might be true, but I would refine the idea a bit myself – as I will in a moment. Before doing so, I should respond to an objection to this view. Most of the *other* books of the New Testament identify their [...]

BDEhrman2025-09-10T12:44:39-04:00November 28th, 2014|Canonical Gospels|

Papias on Matthew and Mark

In my previous two posts I showed why Papias is not a reliable source when it comes to the authorship of Matthew and Mark. If you haven’t read those posts and are personally inclined to think that his testimony about Matthew and Mark are accurate, I suggest you read them (the posts) before reading this one. In this post I want to argue that what he actually says about Matthew and Mark are not true of our Matthew and Mark, and so either he is talking about *other* Gospels that he knows about (or has heard about) called Matthew and Mark, that do not correspond to our Matthew and Mark, or he simply is wrong. I’ll reverse the order in which his comments are given, and deal with Matthew first. In the quotation of the fourth century historian Eusebius, we read this: And this is what [Papias] says about Matthew: “And so Matthew composed the sayings in the Hebrew tongue, and each one interpreted [Or: translated] them to the best of his ability.” The problems [...]

BDEhrman2025-09-10T12:27:29-04:00November 26th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Believing Papias When It’s Convenient

In my previous post I stressed that, contrary to what you sometimes may have heard or possibly will hear, Papias is not a *direct* witness to what the apostles of Jesus were saying. That is an important point because of the most important “testimony” that Papias gives, a testimony that is often taken as very strong evidence that the second Gospel of the NT was written by Mark, the companion of Peter, and that the first Gospel was really and truly written by Matthew, the disciple of Jesus. If these claims were right, they would be highly significant. Matthew would have been written by someone who was there to see these things happen; and Mark’s account would be based on arguably the most important witness to Jesus’ life.. Here is what Papias says. Remember, when he indicates what “the elder” says, he is indicating what he has learned from a person who was allegedly “companion” of the elder; the elder was someone who allegedly knew the apostles. “And this is what the elder used to [...]

BDEhrman2025-09-10T12:27:29-04:00November 25th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Papias as an Earwitness?

I have discussed Papias a number of times on the blog in the past, but have not given any substantial time to him in a about a year and a half. He is an important figure for historians of early Christianity, because, as I pointed out in my previous post, he was a proto-orthodox author from the first part of the second century. More than anything, conservative biblical scholars have latched on to Papias because in their opinion he provides direct evidence that the Gospel of Matthew really was written by Matthew, and the Gospel of Mark was really written by Mark. I’ll be dealing with the evidence from Papias on both matters in subsequent posts. What is even more remarkable is that some conservative scholars have actually argued that Papias gives us evidence about Luke and John, even though in none of the surviving fragments does Papias so much as *mention* Luke and John!! Scholars can be amazingly inventive sometimes….. Before discussng what Papias says about the two Gospel-writers that do get mentioned in [...]

BDEhrman2025-09-10T12:27:29-04:00November 25th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Papias and the Gospels: Some Background

In my previous post I argued that sometime in the second half of the second century, an edition of the four Gospels was compiled by an unknown editor/scribe, and place in circulation in Rome, in which the texts were identified, definitively and possibly for the first time, as Matthew, Mark, Luke, and John. Now the question is: why did these names come to be chosen? This is a complicated question, and the answer is neither straightforward nor easy. But I can state its broad contours simply: for two of the authors, Matthew and Mark, there were much older traditions indicating that they had written Gospels, and the editor of the Roman edition of the four Gospels latched onto these traditions and assigned two of his Gospels to them; and for the other two Gospels, the unknown Roman editor used internal hints within Luke and John themselves to derive the names of their authors. First I’ll deal with Matthew and Mark, beginning with this post. The old traditions that Matthew the tax collector and Mark the [...]

BDEhrman2025-09-10T12:27:29-04:00November 22nd, 2014|Canonical Gospels, History of Christianity (100-300CE)|

The Four Gospels in the Muratorian Fragment

I argued in my previous post that sometime between Justin, in Rome around 150-60, and Irenaeus in 185 the Gospels had begun to be known as Matthew, Mark, Luke, and John. In my opinion this did not happen earlier (if some of you are wondering about the witness of Papias, I’ll say something about him in a few later posts). In terms of his personal and ecclesiastical life, Irenaeus is best known as the bishop of Lyons in Gaul (i.e., the ancient forerunner of Lyon, France). But he spent significant time in Rome itself before his appointment in Gaul, and he considered the Roman church to be the center of Christendom at his time. There is another witness to the fourfold Gospel of Matthew, Mark, Luke, and John from Irenaeus’s time, and also from Rome. This comes to us in a fragmentary Latin text discovered in the 18th century and called the Muratorian Fragment. This document was discovered by an Italian scholar named Lodovico Antonio Muratori in the Ambrosiana Library (and so it is named [...]

BDEhrman2025-09-10T12:27:13-04:00November 20th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

The Gospels are Finally Named! Irenaeus of Lyons.

In the previous post we saw that the Gospels almost certainly circulated anonymously at first, just as they were composed anonymously. It is an interesting question why the authors all chose to remain anonymous instead of indicating who they were. I have a theory about that, and I may post on it eventually when I get through a bit more of this thread on why the Gospels ended up with the names they did. At this stage, what we can say with certainty is that the Gospels are quoted in the early and mid-second centuries by proto-orthodox Christian authors, who never identify them as Matthew, Mark, Luke, and John. That is especially significant when we come to Justin around 150-60 CE, who explicitly quotes these books as “Memoirs of the Apostles,” but does not tell us which apostles they are to be associated with. This is in Rome, the capital of the Empire, and the seat of what was probably the largest, and certainly the most influential, church at the time. Some thirty years after [...]

BDEhrman2025-09-10T12:27:13-04:00November 18th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

When Did the Gospels Get Their Names?
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When Did the Gospels Get Their Names?

Canonical Gospels, History of Christianity (100-300CE)

When Did the Gospels Get Their Names?

When Did the Gospels Get Their Names? In this series of posts on the authors’ names associated with the New Testament Gospels – Matthew, Mark, Luke, and John – we have so far seen that the texts themselves are completely anonymous. The authors of two of these works (Luke and John) do speak in the first person in a couple of instances, but they do not say who they are. By the end of the second century, roughly a century after the books were written, they were being called by the names that are familiar to us today. So naturally one might wonder, when were they given these ascriptions? When Did the Gospels Get Their Names: Evidence Contrary to what you may sometimes have heard, there is no concrete evidence that the Gospels received their familiar names early on. It is absolutely true to say that in the manuscripts of the Gospels, they have the titles we are accustomed to (The Gospel according to Matthew, etc.). But these manuscripts with titles do not start appearing until [...]

BDEhrman2025-09-10T12:27:13-04:00November 17th, 2014|Canonical Gospels, History of Christianity (100-300CE)|

Did the Beloved Disciple Write the Gospel of John?

I have started a series of posts dealing with the authorship of the Gospels – specifically, why they were eventually named Matthew, Mark, Luke, and John. My first point, in my previous post and in this one, is that the books are completely anonymous. Their authors never divulge their names. Eventually I may want to address the question of why that is. But for now, my point is that despite what people might commonly think, the books are anonymous. I pointed out yesterday that even though the author of Luke does not tell us his name, he does write in the first person (“I”/ “we”) in the opening of his Gospel. That never happens in either Matthew or Mark, but it does happen again in the Gospel of John. In fact, it is widely claimed – sometimes even by scholars who should know better – that the author identifies himself as the “beloved disciple” who appears several times in the Gospel of John, and only in this Gospel. On a number of occasions the author [...]

BDEhrman2025-09-10T12:27:12-04:00November 14th, 2014|Canonical Gospels|

Our Anonymous Gospels, Starting with Luke

Over the past few weeks I’ve had several people ask me about why the Gospels of the New Testament are attributed to Matthew, Mark, Luke, and John. It’s a great question, and one that I want to do some more intense thinking and reading about myself. So I thought I would lay out some of the basics here in a series of posts, and think aloud a bit about why I think the Gospels got the names they did. To begin with, it’s important to recognize that the Gospels themselves are completely anonymous. None of the authors identifies himself by name. The Gospels are all written in the third person about what “they” – other people – were doing (including, of course, and principally, Jesus). There are only a couple of exceptions to the third-person narratives of the Gospels, and even in these cases the authors do not given their own names. The first is in the Prologue to Luke’s Gospel, Luke 1:1-4, where the author says: Just as many have attempted to write a [...]

BDEhrman2025-09-10T12:27:12-04:00November 14th, 2014|Canonical Gospels|

New Boxes: Oral traditions and the Dates of the Gospels

For the sixth edition of my New Testament textbook I have written twelve new “boxes.” These are side-line discussions of interesting and relevant (if a bit tangential) issues of some importance for various aspects of the study of the New Testament. I will post several of these, including these two here. If these generate any questions, let me know, and I can follow up on them. The two are about the Gospels: the first has to do with the ongoing nature of oral traditions (which did not stop with the writing of the Gospels!) and the second with how scholars have determined the dates of the Gospels. ************************************************************** Box 5.2 Another Glimpse Into the Past The Church Father Papias and the Ongoing Oral Tradition Oral traditions about Jesus did not cease to circulate as soon as the Gospels were written. On the contrary, we have solid evidence that the traditions continued to thrive for a very long time indeed. Hard evidence comes in the writings of a second-century Christian named Papias, the author of a [...]

BDEhrman2025-09-10T12:27:11-04:00October 27th, 2014|Book Discussions, Canonical Gospels, History of Christianity (100-300CE)|

Jesus Sweating Blood: Transcriptional Probabilities

I’ve been discussing the kinds of evidence that textual critics appeal to in order to make a decision concerning what an author originally wrote, when there are two or more different forms of the text – that is, where a verse or passage is worded in different ways in different manuscripts. And I have been using the passage found (only) in (some manuscripts of) Luke of Jesus’ bloody sweat as an example. Yesterday I discussed one kind of “internal” evidence. Remember: external evidence deals with figuring out which manuscripts have which reading: how many manuscripts (not so important), age of the manuscripts, geographical distribution of the manuscripts, and (something I didn’t discuss) quality of the manuscripts. And recall that internal evidence is of two kinds, the first of which is “intrinsic probabilities,” which seeks to establish which form of the text is more likely to have been written by the author himself. The second kind of internal evidence is a kind of flip side of the coin, and it’s called “transcriptional probabilities.” With arguments/evidence of [...]

BDEhrman2025-09-10T12:26:56-04:00October 17th, 2014|Canonical Gospels, New Testament Manuscripts|

Jesus’ Sweating Blood and “intrinsic” evidence

In yesterday’s post I mentioned some of the kinds of “external” evidence that textual scholars look at when trying to establish the “original” text of a document (that is, the wording of the text as the author originally wrote it) when different manuscripts have different wordings for this or that passage. In this post I’ll talk about one kind of “internal” evidence that is used to assist in making this kind of decision. There are two kinds of internal evidence that are usually called (1) intrinsic probabilities and (2) transcriptional probabilities. For now, I’ll focus on the first. Intrinsic probabilities involve determining which of two (or more) forms of the text found in the manuscripts is the one that the author himself was more likely to have written. Suppose you have a verse worded in two different ways. If one of the ways uses the vocabulary and the writing style found elsewhere in the author, and presents ideas that he otherwise attests, whereas the other way includes words and grammatical constructions and ideas that are [...]

BDEhrman2025-09-10T12:26:56-04:00October 16th, 2014|Canonical Gospels, New Testament Manuscripts|

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