jesus in the gospels introduction to christology

Jesus in the Jesus in the GospelsGospels

Introduction to ChristologyIntroduction to Christology

22Introduction to ChristologyIntroduction to Christology

IntroductionIntroductionThe different gospels have The different gospels have different answers to the question: different answers to the question: Who do men say I am?”Who do men say I am?” Here’s a Here’s a selection of ideas:selection of ideas:The Gospel According to The Gospel According to Mark:Mark: God’s Son of Man and Wounded God’s Son of Man and Wounded Healer Healer The Gospel According to The Gospel According to MatthewMatthew: : A New Moses, a Higher Wisdom A New Moses, a Higher Wisdom The Gospel According to The Gospel According to Luke - Luke - ActsActs: : The Spirit-Filled SaviourThe Spirit-Filled SaviourThe Gospel According to The Gospel According to JohnJohn : : The Word/ I AMThe Word/ I AM


Mark:Mark: Son of Man and Wounded Healer Son of Man and Wounded Healer

Mark's gospel is really about Mark's gospel is really about the the death of Jesusdeath of Jesus. It's . It's a passion a passion narrative with an extended narrative with an extended introductionintroduction. . Mark tells the story by thinking Mark tells the story by thinking about the death and letting all the about the death and letting all the events that lead up to that death events that lead up to that death move toward it and through it. move toward it and through it. So, it's the death of Jesus that's the So, it's the death of Jesus that's the guiding principle to Mark's gospel, guiding principle to Mark's gospel, not the life.... not the life....


Mark’s Big QuestionMark’s Big Question

When Mark writes his gospel, he is When Mark writes his gospel, he is already aware of very different images already aware of very different images of Jesus or beliefs about who Jesus of Jesus or beliefs about who Jesus was.... was.... One is the belief that Jesus is the One is the belief that Jesus is the Messiah because of the great miracles Messiah because of the great miracles And Mark picks up that tradition in a And Mark picks up that tradition in a critical fashion. He does not deny that critical fashion. He does not deny that Jesus did these miracles, but he sums Jesus did these miracles, but he sums up Jesus' miracle activity in the question up Jesus' miracle activity in the question at at Caesarea PhilippiCaesarea Philippi in Chapter 8. in Chapter 8.Jesus asks the disciples, "Jesus asks the disciples, "Who do you Who do you think I amthink I am?" And Peter "You are the ?" And Peter "You are the Christ. You are the Messiah."Christ. You are the Messiah."


More than a More than a miracle-workermiracle-worker

And from then on comes a sharp turning point in And from then on comes a sharp turning point in the Gospel of Mark that tells the reader that to the Gospel of Mark that tells the reader that to believe that Jesus was the Messiah because he believe that Jesus was the Messiah because he did miracles is did miracles is not a real understandingnot a real understanding of who of who Jesus was. Jesus was. Immediately after the confession of Peter, Jesus Immediately after the confession of Peter, Jesus says, "says, "the Son of Man has to suffer and to diethe Son of Man has to suffer and to die." ." And Peter says, "This should not happen to And Peter says, "This should not happen to you," and Jesus rebukes him as Satan....you," and Jesus rebukes him as Satan....


The “Messianic Secret”The “Messianic Secret”The Gospel of Mark has been discussed The Gospel of Mark has been discussed under the question of "the messianic under the question of "the messianic secret." secret." The “messianic secret” is that the true The “messianic secret” is that the true messiahship of Jesus cannot be messiahship of Jesus cannot be recognized in his miracles. recognized in his miracles. And that the messianic secret of Jesus is And that the messianic secret of Jesus is that he is the son of man who has come to that he is the son of man who has come to suffer and not the Messiah who is going to suffer and not the Messiah who is going to do great miracles. do great miracles. And that will become clear only at the very And that will become clear only at the very end of the story of Jesus. And end of the story of Jesus. And it is only the it is only the story of the suffering and the death of story of the suffering and the death of Jesus reveals that the secret of Jesus, and Jesus reveals that the secret of Jesus, and reveals who Jesus really is.reveals who Jesus really is.


Matthew: A New Moses, a Higher Wisdom Matthew: A New Moses, a Higher Wisdom

This Gospel is concerned with the This Gospel is concerned with the position of the early Christian churches position of the early Christian churches in its relationship to Judaism. in its relationship to Judaism. Jesus for Matthew is fully Jesus for Matthew is fully a man from a man from IsraelIsrael. Therefore, Matthew traces the . Therefore, Matthew traces the genealogy of Jesus back to Abraham.genealogy of Jesus back to Abraham.But Jesus is not merely But Jesus is not merely the son of the son of DavidDavid, but he is the , but he is the son of Abrahamson of Abraham. . And thus Jesus' teaching also is one And thus Jesus' teaching also is one that is that is fully in the legitimate tradition of fully in the legitimate tradition of Israel's teaching of the lawIsrael's teaching of the law. . So in Matthew, but not in any other So in Matthew, but not in any other gospel, we have Jesus saying he has gospel, we have Jesus saying he has not come to dissolve the law but to fulfill not come to dissolve the law but to fulfill it. And that it. And that no part of the law will no part of the law will disappear.... disappear....


A new Moses, new TorahA new Moses, new Torah

Some have suggested that Matthew’s Gospel is organized for Some have suggested that Matthew’s Gospel is organized for instructional purposes and note that it contains five sermons of instructional purposes and note that it contains five sermons of Jesus [5:1-7:29; 9:36-10:42;13:1-52; 17:22-18:35; and 23:1-25:46], Jesus [5:1-7:29; 9:36-10:42;13:1-52; 17:22-18:35; and 23:1-25:46], possibly recalling the five books of the Torah.possibly recalling the five books of the Torah.

Jesus is depicted as a Jesus is depicted as a newnew MosesMoses, presenting the definitive, , presenting the definitive, eschatological teaching about the Torah. Jesus has come not to eschatological teaching about the Torah. Jesus has come not to abolish the law or the prophets but to fulfill them [Mt 5:17].abolish the law or the prophets but to fulfill them [Mt 5:17].

The sermon goes on to present six The sermon goes on to present six pericopespericopes in which Jesus in which Jesus employs the recurrent formula, “you have heard it said of old . . . but employs the recurrent formula, “you have heard it said of old . . . but I say to you . . .” [5:21,27,31,33,38,43].I say to you . . .” [5:21,27,31,33,38,43].

The formula indicates the superlative personal authority of the one The formula indicates the superlative personal authority of the one whom Matthew has consistently portrayed as embodying and whom Matthew has consistently portrayed as embodying and climaxing Israel’s historical experience of God. climaxing Israel’s historical experience of God.


Jesus: Wise teacher or “Wisdom”?Jesus: Wise teacher or “Wisdom”?

The Matthean Jesus is linked to the The Matthean Jesus is linked to the figure of the Wisdom of God who is figure of the Wisdom of God who is vindicated by her deeds [11:19]. She, vindicated by her deeds [11:19]. She, like the Matthean Jesus, is the one like the Matthean Jesus, is the one whose yoke is easy and whose burden whose yoke is easy and whose burden is light, and who gives comfort to those is light, and who gives comfort to those who come to her [Cf. Mt. 11:19,28-30; who come to her [Cf. Mt. 11:19,28-30; Sirach 6:18-37; 24:19-24; 51:23-27]. Sirach 6:18-37; 24:19-24; 51:23-27]. Jesus brings to bear the authority of the Jesus brings to bear the authority of the Wisdom of God – that same Wisdom Wisdom of God – that same Wisdom who in the books of Proverbs and who in the books of Proverbs and Sirach was with God at the creation, Sirach was with God at the creation, took up her abode in Israel, dwelt in the took up her abode in Israel, dwelt in the Temple, and was enshrined in the Temple, and was enshrined in the Torah. Torah.


Greater than SolomonGreater than SolomonThis explains why in the Sermon on the This explains why in the Sermon on the Mount the Matthean Jesus is able on the Mount the Matthean Jesus is able on the basis of his basis of his personal authoritypersonal authority (“ (“I I say to you say to you …”) to teach Torah definitively. If the Torah …”) to teach Torah definitively. If the Torah expresses God’s Wisdom in written form, expresses God’s Wisdom in written form, then who better to define its meaning than then who better to define its meaning than the perfect son of Abraham? In Jesus the perfect son of Abraham? In Jesus something greater than the Temple is something greater than the Temple is present [12:6, where according to Sirach present [12:6, where according to Sirach 24:10 wisdom has taken up her abode].24:10 wisdom has taken up her abode].

The Matthean Jesus is greater than the The Matthean Jesus is greater than the prophet Jonah who caused the pagan prophet Jonah who caused the pagan superpower of his day to repent [12:41], and superpower of his day to repent [12:41], and he is he is greater than Solomongreater than Solomon, famed for the , famed for the wisdom received from God [12:42]. wisdom received from God [12:42].


ConclusionConclusion

To sum up, Matthew’s portrayal of Jesus shows To sum up, Matthew’s portrayal of Jesus shows him as both the him as both the recapitulation and climaxrecapitulation and climax of of Israel’s long history of relationship with God Israel’s long history of relationship with God

Also as Also as one with divine authorityone with divine authority to teach God’s to teach God’s will conclusively. Jesus’ disciples, Matthew’s will conclusively. Jesus’ disciples, Matthew’s church, are to carry this teaching everywhere church, are to carry this teaching everywhere with the assurance that the one who has been with the assurance that the one who has been given all authority in heaven and on earth will be given all authority in heaven and on earth will be with them always until the with them always until the eschatoneschaton is is established in its fullness [Mt 28:18-20]established in its fullness [Mt 28:18-20]


Luke: The Spirit-Filled SaviourLuke: The Spirit-Filled Saviour

Luke portrays Jesus in the gospel in Luke portrays Jesus in the gospel in essentially as a Saviour who is filled with essentially as a Saviour who is filled with the Spirit of God, according to the image the Spirit of God, according to the image of the of the divine man.divine man. The person in whom The person in whom divine powers are visible and are divine powers are visible and are exercised, both in his teaching and in his exercised, both in his teaching and in his miracle doing. miracle doing. The image of the divine man also belongs The image of the divine man also belongs in Jesus' in Jesus' travel narrativetravel narrative. The gospel of . The gospel of Luke is the only one that has a long travel Luke is the only one that has a long travel narrative of Jesus.... The travel motif has narrative of Jesus.... The travel motif has been a very important motif in antiquity to been a very important motif in antiquity to describe the life of great divine men, describe the life of great divine men, miracle workers, teachers.... miracle workers, teachers....


Divine man… pious martyrDivine man… pious martyr

The The divine mandivine man motif is important even through motif is important even through Jesus' suffering and death, because Jesus dies Jesus' suffering and death, because Jesus dies the perfect martyr's death, an exemplary death. the perfect martyr's death, an exemplary death. There is no crying, "my God, my God, why has There is no crying, "my God, my God, why has Thou forsaken me?“Thou forsaken me?“

But Jesus dies commending his spirit into the But Jesus dies commending his spirit into the hands of the father, as a hands of the father, as a pious martyrpious martyr really really should do in a suffering death. So the image of should do in a suffering death. So the image of Jesus is one that is fully developed out of the Jesus is one that is fully developed out of the image of the divine human being.... image of the divine human being....


Teacher, social critic, reformerTeacher, social critic, reformer

Jesus in Luke's gospel comes across like a philosophic teacher, Jesus in Luke's gospel comes across like a philosophic teacher, kind of like Socrates: he's reasoned, he's dispassionate, he's a critic kind of like Socrates: he's reasoned, he's dispassionate, he's a critic sometimes of society but he's certainly concerned about the way his sometimes of society but he's certainly concerned about the way his teachings bear on society.teachings bear on society.

And in the end he dies very much like Socrates. The death of Jesus And in the end he dies very much like Socrates. The death of Jesus in Luke's gospel is more like a martyr's death, it's much calmer, he in Luke's gospel is more like a martyr's death, it's much calmer, he goes inexorably to the cross, knowing that it is what must happen. goes inexorably to the cross, knowing that it is what must happen. Pilate isn't at fault at all. Pilate tries to get rid of the case by sending Pilate isn't at fault at all. Pilate tries to get rid of the case by sending Jesus away to Herod.... Pilate isn't the enemy of Jesus, he isn't the Jesus away to Herod.... Pilate isn't the enemy of Jesus, he isn't the bad guy. bad guy.

And this may reflect the kind of political concerns of Luke's gospel. And this may reflect the kind of political concerns of Luke's gospel. Jesus also isn't a source of concern because he's not a kind of rebel Jesus also isn't a source of concern because he's not a kind of rebel figure now, rather he's figure now, rather he's a teacher, a philosopher, a social critic, a a teacher, a philosopher, a social critic, a social reformer. He's a good member of the Greco-Roman world. social reformer. He's a good member of the Greco-Roman world.


John : TASKJohn : TASK

Examine the first chapter Examine the first chapter of John’s Gospelof John’s GospelNote the various names Note the various names of Jesusof JesusHow many can you find?How many can you find?Make an assessment of Make an assessment of the author’s purpose/s the author’s purpose/s here (in the light of 20:31)here (in the light of 20:31)Now write a 300 word Now write a 300 word account of “John’s account of “John’s Jesus.”Jesus.”


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Fortress, 2001.Fortress, 2001. Wink, Walter Wink, Walter The Powers That Be: Theology for a New Millennium The Powers That Be: Theology for a New Millennium (Doubleday, 1999)(Doubleday, 1999) Witherington, Ben. Witherington, Ben. The Christology of JesusThe Christology of Jesus. Minneapolis: Fortress, 1990.. Minneapolis: Fortress, 1990. Zelensky, Elizabeth, and Lela Gilbert. Zelensky, Elizabeth, and Lela Gilbert. Windows to Heaven: Introducing Icons to Protestants and Windows to Heaven: Introducing Icons to Protestants and CatholicsCatholics: Brazos Press, 2004.: Brazos Press, 2004. Ziolkowski, Theodore. Ziolkowski, Theodore. Fictional Transfigurations of JesusFictional Transfigurations of Jesus. Princeton, NJ: Princeton University . Princeton, NJ: Princeton University Press, 1972.Press, 1972.

jesus in the gospels introduction to christology

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