An Overview of The Four Gospels

From the Scofield Reference Notes (1917 Edition)

The four Gospels record the eternal being, human ancestry, birth, resurrection, and ascension of Jesus the Christ, Son of God, and Son of Man. They record also a selection from the incidents of His life, and from His words and works. Taken together, they set forth, not a biography, but a Personality.
These two facts, that we have in the four Gospels a complete Personality, but not a complete biography, indicate the spirit and intent in which we should approach them. What is important is that through these narratives we should come to see and know Him whom they reveal. It is of relatively small importance that we should be able to piece together out of these confessedly incomplete records (John 21:25) a connected story of His life. For some adequate reason -- perhaps lest we should be too much occupied with "Christ after the flesh"-- it did not please God to cause to be written a biography of His Son. The twenty-nine formative years are passed over in a silence which is broken but once, and that in but twelve brief verses of Luke's Gospel. It may be well to respect the divine reticencies.
But the four Gospels, though designedly incomplete as a story, are divinely perfect as a revelation. We may not through them know everything that He did, but we may know the Doer. In four great characters, each of which completes the other three, we have Jesus Christ Himself. The Evangelists never describe Christ--they set Him forth. They tell us almost nothing of what they thought about Him, they let Him speak and act for himself.
This is the essential respect in which these narratives differ from mere biography or portraiture. "The words that I speak unto you, they are spirit, and they are life." The student in whom dwells an ungrieved Spirit finds here the living Christ.
The distinctive part which each Evangelist bears in this presentation of the living Christ is briefly note in separated Introductions, but it may be profitable to add certain general suggestions.
The Old Testament is a divinely provided Introduction to the New; and whoever comes to the study of the four Gospels with a mind saturated with the Old Testament foreview of the Christ, His person, work, and kingdom, with find them open books.
For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory (Luke 24:27,44,45) One of His last ministries was the opening of their understandings to understand the Old Testament.
Therefore, in approaching the study of the Gospels the mind should be freed, so far as possible, from mere theological concepts and presuppositions. Especially is it necessary to exclude the notion--a legacy in Protestant thought from post apostolic and Roman Catholic theology--that the church is the true Israel, and that the Old Testament foreview of the kingdom is fulfilled in the Church.
Do not, therefore, assume interpretations to be true because familiar. Do not assume that "the throne of David" ( Luke 1:32) is synonymous with "My Father's throne" (Revelation 3:21) or that "the house of Jacob" (Luke 1:33) is the Church composed both of Jew and Gentile.
The mission of Jesus was, primarily, to the Jews (Matthew 10:5,6; 15:23-25; John 1:11) He was "made under the law" (Galatians 4:4) and was a "minister of the circumcision for the truth of God, to confirm the promises made unto the fathers" (Romans 15:8) and to fulfil the law that grace might flow out.
Expect, therefore, a strong legal and Jewish colouring up to the cross. (Matthew 5:17-19; 6:12; cf ; Ephesians 4:32; Matthew 10:5,6; 15:22-28; Mark 1:44; Matthew 23:2) The Sermon on the Mount is law, not grace, for it demands as the condition of blessing (Matthew 5:3-9) that perfect character which grace, through divine power, creates (Galatians 5:22,23)
The doctrines of grace are to be sought in the Epistles, not in the Gospels; but those doctrines rest back upon the death and resurrection of Christ, and upon the great germ- truths to which He gave utterance, and of which the Epistles are the unfolding. Furthermore, the only perfect example of perfect grace is the Christ of the Gospels.
The Gospels do not unfold the doctrine of the Church. The word occurs in Matthew only. After His rejection as King and Saviour by the Jews, our Lord, announcing a mystery until that moment "hid in God" (Ephesians 3:3-10) said, "I will build my church." (Matthew 16:16,18) It was, therefore, yet future; but His personal ministry had gathered out the believers who were, on the day of Pentecost, by the baptism with the Spirit, made the first members of "the church which is his body" (1 Corinthians 12:12,13; Ephesians 1:23)
The Gospels present a group of Jewish disciples, associated on earth with a Messiah in humiliation; the Epistles a Church which is the body of Christ in glory, associated with Him in the heavenlies, co-heirs with Him of the Father, co-rulers with Him over the coming kingdom, and, as to the earth, pilgrims and strangers (1 Corinthians 12:12,13; Ephesians 1:3-14,20-23; 2:4-6; 1 Peter 2:11)
The Gospels present Christ in His three offices of Prophet, Priest and King.
As Prophet His ministry does not differ in kind from that of the Old Testament prophets. It is the dignity of His person that which makes him the unique Prophet. Of old, God spoke through the prophets; now He speaks in the Son. (Hebrews 1:1,2). The old prophet was a voice from God; the Son is God himself. (Deuteronomy 18:18,19)
The prophet in any dispensation is God's messenger to His people, first to establish truth, and secondly, when they are in declension and apostasy to call them back to truth. His message, therefore, is, usually, one of rebuke and appeal. Only when these fall on deaf ears does he become a foreteller of things to come. In this, too, Christ is at one with the other prophets. His predictive ministry follows His rejection as King.
The sphere and character of Christ's Kingly Office are defined in the Davidic Covenant (2 Samuel 7:8-16) and refs, as interpreted by the prophets, and confirmed by the New Testament. The latter in no way abrogates or modifies either the Davidic Covenant or its prophetic interpretation. It adds details which were not in the prophet's vision. The Sermon on the Mount is an elaboration of the idea of "righteousness" as the predominant characteristic of the Messianic kingdom. (Isaiah 11:2-5; Jeremiah 23:5,6; 33:14-16) The Old Testament prophet was perplexed by seeing in one horizon, so to speak, the suffering and glory of Messiah. (1 Peter 1:10-11) The New Testament shows that these are separated by the present church-age, and points forward to the Lord's return as the time when the Davidic Covenant of blessing through power will be fulfilled (Luke 1:30-33; Acts 2:29-36; 15:14-17) just as the Abrahamic Covenant of blessing through suffering was fulfilled at His first coming. (Acts 3:25; Galatians 3:6-14).
Christ is never called King of the Church. "The King" is indeed one of the divine titles, and the Church in her worship joins Israel in exalting "the king, eternal, immortal, invisible." (Psalms 10:16; 1 Timothy 1:17). But the church is to reign with Him. The Holy Spirit is now calling out, not the subjects, but the co-heirs and co-rulers of the kingdom (2 Timothy 2:11,12; Revelation 1:6; 3:21; 5:10; Romans 8:15-18; 1 Corinthians 6:2,3)
Christ's priestly office is the complement of His prophetic office. The prophet is God's representative with the people; the priest is the people's representative with God. Because they are sinful he must be a sacrificer; because they are needy he must be a compassionate intercessor. (Hebrews 5:1,2; 8:1-3)
So Christ, on the cross, entered upon his high-priestly work, offering Himself without spot unto God (Hebrews 9:14) as now He compassionates His people in an ever-living intercession (Hebrews 7:23). Of that intercession, John 17 is the pattern. (John 17:1-26).
Distinguish, in the Gospels, interpretation from moral application. Much in the Gospels which belongs in strictness of interpretation to the Jew or the kingdom is yet such a revelation of the mind of God, and so based on eternal principles, as to have a moral application to the people of God, whatever their position dispensationally. It is always true that the "pure in heart" are happy because they "see God," and that "woe" is the portion of the religious formalists whether under law or grace.
Especial emphasis rests upon that to which all four Gospels bear a united testimony. That united testimony is sevenfold:
In all alike is revealed the one unique Personality. The one Jesus is King in Matthew, Servant in Mark, Man in Luke, and God in John. But not only so; for Matthew's King is also Servant, Man, and God; and Mark's Servant is also King, and Man, and God; Luke's Man is also King and Servant, and God; and John's eternal Son is also King, and Servant, and Man.
The pen is a different pen; the incidents in which He is seen are sometimes different incidents; the distinctive character in which He is presented is a different character; but He is always the same Christ. That fact alone would mark these books as inspired.
All the Evangelists record the ministry of John the Baptist.
All record the feeding of the five thousand.
All record Christ's offer of Himself as King, according to Micah.
All record the betrayal by Judas; the denial by Peter; the trial, crucifixion, and literal resurrection of Christ. And this record is so made as to testify that the death of Christ was the supreme business which brought Him into the world; that all which precedes that death is but preparation for it; and that from it flow all the blessings which God ever has or ever will bestow upon man.
All record the resurrection ministry of Christ; a ministry which reveals Him as unchanged by the tremendous event of his passion, but a ministry keyed to a new note of universality, and of power.
All point forward to His second coming.

Behold the Lamb of God

To understand that Jesus Christ of Nazareth is the very body of the Creator God in the flesh (that which is visible and tangible) is essential to our comprehension of the Gospel. The catch phrase "Jesus is Lord" is generic and ambiguous. What, exactly, does that mean? The phrase "Jesus is God" expresses a different tone and is more divisive and offensive. However, in our study so far, we have seen that that is exactly who He is. If you are truthful with yourself, the phrase, "Jesus is God" may take you back a little. The reason for that is because we have all been subjected to a watered-down Jesus. A more palatable Jesus. Palatable means, or often applies, to something that is "unexpectedly" found to be agreeable.
In the following weeks, we will take a closer look at the authentic Jesus. The Jesus that is Infinite, Eternal, and Perfect in holiness, in wisdom, in power, in love, in goodness, in truth and, yes, in judgement. We will continuously review the Pre-Incarnate Christ, but mostly dwell on the substance of the Christ Incarnate: His birth (which calls for an investigation into the "Person" of Christ), His life, (which calls for an investigation into the "Work" of Christ), His death (Which calls for an investigation into the sacrificial and substitutionary provisions of the Cross), His resurrection (which leads us into the the great doctrines of redemption, justification, election, glorification, propitiation, sanctification, etc.), His ascension into Glory (which speaks of His Heavenly Priesthood - the Mediator between God and man), and His return and reign (which speaks to the body of Christ in glorified body, redeemed Israel, and the nations in the Kingdom).
There are four main points that would be considered the sum and substance of Jesus Christ, the Creator God, becoming a man:
A. To save sinners (Luke 19:10; Luke 5: 31,32; I Tim 1:15)
B. T redeem Israel from the Law (Gal 4:4,5; Gal 3:19-22)
C. To fulfill the Law (Matt 5:17)
D. To confirm the promises that God made (Rom 15:18)

These four points are the headings under which those previously named aspects of Christ's personage would come under. We also see Christ as the answer to over 322 prophecies, not the least of which are found in the Gospels themselves.
A. In Matthew He is the King (Messiah) - Branch of David.
B. In Mark He is the Servant of God - Jehovah's Servant, the Branch.
C. In Luke He is the Son of Man - the man whose name is the Branch.
D. In John He is the Son of God - The Branch of the Lord.

A1. As the Branch of David (Isa 11:1; Jer 23:5; Jer 33:15) that is Messiah, "of the Seed of David according to the flesh" (Rom 1:3), revealed in his earthly glory as King of Kings and Lord of Lords (Luke 1:31,32; Rev 19:16).
B1. As Jehovah's Servant the Branch (Zech 3:8) Messiah's humiliation and obedience unto death according to Isa 52:13-15; Isa 53:1-12; Phil 2:5-8.
C1. The man whose name is the branch (Zech 6:12-13) that is, his character as Son of Man, the "last Adam", the second man (I Cor 15:45-47) reigning as Priest-King over the Earth in the dominion given to and lost by Adam.
D1. As the Branch of the Lord Jehovah (Isa 4:2). That is, the Immanuel (God is with us) character of Christ (Isa 7:14) to be fully manifested to restored Israel after his retrun in Divine Glory (Matt 25:31; Rev 21:3).

Continued Study of 2 Corinthians 11: 1-4 (Another Jesus)

In order to identify an imposter, or charlatan, or a counterfeit it is essential that we are able to recognize the authentic. The burden of proof must always be substantiated through the possession of the facts and tangible evidence - never by emotional or passionate persuasion. Acts 1:3a states "To whom also He shewed Himself alive after his passion by "many infallible proofs"..." The entire Bible, if you will, is an argument based on facts. Do we get emotional studying these precious words? Of course, but first the facts. Our emotions are based upon reality, not the other way around.

That being said, let's study to recognize the authentic so that we will also recognize the counterfeit.

A. The Creator God - John 1: 1-3; Colossians 1:15-19

1. Sent from the Father: John 16: 27-28 He came "out of" the Father in the sense of going forth or proceeding from the source - almost as of a thought or a word proceeded from one's heart. Metaphorically as Luke 6:19 - "...for there went forth virtue out of Him, and healed them all."
2. He declared the Godhead: John 1:18 (Theos - God). The absence of the definate article here "the" refers to the Triune God in His Majesty, Infinity, Eternity, Totality, and Perfection. No man has seen the Triune God in this soverign unity.

• as the Word or Divine Essence -John 1:1; John 1:14
• as the Voice or Declarer of God - Gen. 3:8; John 1:18
• as the Friend of Abraham - Gen 18: 3
• as the Great I Am - Exodus 3: 13-14 - Christ Jesus equated Himself with the Great I AM "ego emini" at least 12 times in the book of John - 4:26; 6:35; 8:12: 8:14; 10:7; 8:58; 10:11; 11:25; 13:13; 14:6; 15:1; 18:8 and especially 8:24 "I said therefore unto you, that ye shall die in your sins: for if ye believe not that I AM (He): ye shall die in your sins."
• The brightness of (the) Glory and express image of His person Hebrews 1:3 - This verse speaks to the exact representative of the very nature of God.
• The "Form of God" - Philippians 2:6 - This verse speaks to the subsistance of His being (being to begin with) , which points out to His being the "visible" manifestation of that in God that is "invisible" - the Declarer of the Godhead which no man has seen - See John 14: 7-11; John 10:30; Col 1:19; Col 12:9
• As the very Body of God - Hebrews 10:5-10; Psalm 40 6-9; the two passages are not word for word exact. The latter passage (Hebrews 10:5-10) is found to give deeper meaning to the former passage thereby identifying the personage to whom the Old Testament passage is referring.

These points are certainly not exhaustive but only some highlights of His personage. i would like to briefly go back to Col 1:15 and speak to the word "firstborn." ( Gk prototokos) ( Strong's 4416). The term is used five times in the N.T. referring to Christ - Romans 8:29; Colossians 1:15, 1:18; Heb 1:6; and Rev 1:5 - Each have a slightly different meaning. In Col 1:15, Christ is "firstborn" because of His supremacy over creation. He cannot be both creator and creature. Verse 16 states that He created and is therefore not a part of Creation. Christ is objectively the first effect; subjectively He is the first cause or source. he then being the object of Creation because of (subjectively) Himself, is therefore preeminant over it, unceasingly sustaining it. Hebrews 1:3.

Another Jesus, Another Spirit, Another Gospel

2nd Corinthians 11: 1-4; 12-15
I. Paul's sarcasm to the Church's toleration of false doctrine.
A. Another Jesus 1 John 2: 22-23
B. Another Spirit - John 16:13
C. Another Gospel - Galatians 1: 6-9
The use of the word "folly" is interesting. The folly is manifested in verse 4 as Paul describes their attitude as apathetic ( unemotional, insensitive, unconcerned, indifferent) in reference to tolerating A, B and C above.
He states that they "bear with" these other doctrines; that all is well with "another" and that they put up with the "other" easily enough. No problem!

Actually the word folly means foolishness, lack of sense, and want of true wisdom and proper use of one's logical mind. It is the opposite of spiritual wisdom and carries the same weight as "reprobate" - the inability to discern right from wrong or good and evil. It is the result of not being able to think properly and arrive at adequate conclusions. For the church to accept another Jesus, another spirit and /or another gospel is folly.

II. Paul's warning to the church's toleration of false prophets
A. False Apostles - 2 Peter 2: 1-3; Acts 20: 28-31
B. Deceitful worker (same reference as A)
C. Transformed into the minister of righteousness - Jude 11

In verse 12, Paul uses the word "occasion" which has an association with the word "beguiled" in verse 3. It means an opportunity or casual circumstance producing a tendency toward something else. It's like "feigned" in 2 Peter 2:3 - words moulded to fit - Plastic."
All this goes together and if we want to stand on solid ground we must understand these verses - See Ephesians 4: 11-15.