“The Synoptic Gospels offer the best

JESUS MOVEMENTS window into Jesus’ life.”

IN THE SYNOPTIC
GOSPELS:
Exegetical Study of The Selected
Texted
 JESUS MOVEMENTS IN THE SYNOPTIC GOSPELS: EXEGETICAL STUDY OF
THE SELECTED TEXTED

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Introduction

What Are the Synoptic Gospels?

The Synoptic Gospels are the first three books of the New Testament in the Bible:
Matthew, Mark, and Luke. These gospels tell the story of Jesus Christ’s life, teachings, death,
and resurrection. They are called “synoptic” because they share many similar stories and
details about Jesus’ ministry. The word “synoptic” means “able to be seen together,”
highlighting how these gospels can be compared side by side due to their similarities.

Example: Imagine three friends who all saw the same movie and then wrote
summaries. Their summaries would probably mention some of the same scenes and might
even use some of the same words. That’s kind of what the synoptic Gospels are like

Where Do They Come From?

Each of the synoptic gospels was written by a different author: Matthew, Mark, and
Luke. Despite being distinct accounts, these gospels often include parallel passages that
overlap in content, order, and wording. This similarity has led scholars to study the
relationship between these gospels, known as the Synoptic Problem.

The Synoptic Problem

The Synoptic Problem is a question that arises from the striking similarities between
Matthew, Mark, and Luke. Scholars have debated whether these gospel writers used each
other as sources or if they shared a common source when writing about Jesus’ life and
teachings. There are two main questions that the Synoptic Problem challenges us to answer:

1. Did the synoptic gospel writers use each other as sources?

2. If so, which synoptic gospel was written first and which depended on the others?

Signs of Shared Sources

Several factors suggest that Matthew, Mark, and Luke may have used each other as
sources when writing their gospels:

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 ➢ Common Material: The synoptic gospels share a significant amount of material, with
over 90% of Mark appearing in either Matthew or Luke.

➢ Verbal Agreement: There are instances where entire sentences are identical across
Matthew, Mark, and Luke.

➢ Agreement in Order: The gospels often present events in the same order even when
not recording chronological sequences.

➢ Agreements in Comments: The writers include similar narrative asides at specific

points in their accounts.

➢ Identical Alterations: All three gospels make identical alterations to Old Testament
quotes in certain contexts.

Augustine’s Solution

St. Augustine of Hippo proposed one of the earliest solutions to the Synoptic Problem.
He suggested that Matthew wrote first, Mark borrowed from Matthew’s account and
condensed it, and then Luke used both Matthew and Mark as sources for his gospel.

In conclusion, the Synoptic Gospels refer to Matthew, Mark, and Luke in the Bible
that offer similar narratives about Jesus Christ’s life and teachings. The shared material
among these gospels has sparked scholarly debate regarding their literary relationship.

2. Formation of Synoptic Gospels, similarities and differences and the Synoptic

Problem: Historical-Critical Tool’s

2.1. Formation of Synoptic Gospels

➢ Oral Tradition: After Jesus’ death, his teachings and stories were passed
down orally by his followers for decades. This period of oral tradition allowed
the stories to be shaped by the needs and contexts of different early Christian
communities. They likely emphasized Jesus’ teachings that resonated most
with their audiences and adapted them to different situations. This oral
tradition also helped ensure the core message of Jesus’ life and ministry was
preserved.
➢ Early Sources: Scholars believe some written collections of these traditions
(logia) might have existed before the Gospels. These collections may have

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 focused on Jesus’ sayings (logia means “sayings” in Greek) and would have
been passed around among early Christians. The Gospel of Thomas, a non-
canonical gospel, might be an example of such a sayings collection. The
existence of these hypothetical sources, however, is debated among scholars.
Some argue that the similarities between the Synoptic Gospels can be
explained sufficiently by their reliance on a common oral tradition.
Nevertheless, the possibility of pre-Gospel written sources remains an
important factor in understanding the formation of the Synoptic Gospels.
➢ Written Gospels: By the late 90s after Jesus’ birth, there was a growing need
for written accounts of his life and teachings. There were a few reasons for
this;
• First, the people who had seen Jesus with their own eyes were starting
to die. Early Christians wanted a written record to remember Jesus’
message for future generations.
• Second, Christianity was spreading to new places, and different
communities had different stories about Jesus. A written Gospel could
help make sure everyone learned the same important things about Jesus.
• Third, during this time, the Roman Empire was making it harder for
Christians to practice their religion. Having a written account of Jesus’
life and teachings could give strength and hope to Christians facing
persecution.

2.2. Similarities and Differences of Synoptic Gospels

2.2.1. Similarities

The Synoptic Gospels, namely Matthew, Mark, and Luke, share many similarities in their
portrayal of the life and ministry of Jesus Christ. These similarities include:

➢ Chronological Order: All three Synoptic Gospels follow a similar chronological

order of events in Jesus’ life, from His birth to His ministry, teachings, miracles,
suffering, death, and resurrection.

➢ Common Events: There are numerous accounts of the same events found in all
three Gospels. For example, the feeding of the 5,000, Jesus walking on water, and
the Last Supper are recorded in Matthew, Mark, and Luke.

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 ➢ Shared Material: There is a considerable amount of shared material among the
Synoptic Gospels, particularly between Matthew, Mark, and Luke. This includes
many of the parables, teachings, and key events from Jesus’ life.

➢ Passion Narrative: The Passion Narrative, which describes Jesus’ arrest, trial,
crucifixion, and resurrection, is included in all three Gospels and follows a similar
pattern.

2.2.2. Differences:

➢ Emphasis and Audience: Each Gospel has a slightly different emphasis and
target audience. For instance, Matthew’s Gospel emphasizes Jesus as the Jewish
Messiah and is written primarily for a Jewish audience. Mark’s Gospel focuses
more on Jesus’ actions and emphasizes his suffering and servanthood. Luke’s
Gospel emphasizes Jesus’ compassion and includes details about his interactions
with women and the marginalized.
➢ Unique Material: Each Gospel contains unique stories, teachings, and incidents
that are not found in the other Gospels. These unique sections contribute to the
overall richness and diversity of the portrayal of Jesus’ life and ministry.
➢ Order of Events: While the Synoptic Gospels often present similar stories and
teachings, the order in which they are presented may differ. For example, the
Sermon on the Mount is depicted as early in Matthew’s Gospel, while in Luke’s
Gospel, it is presented as part of a larger collection of teachings.
➢ Writing Style and Vocabulary: Each Gospel writer has a unique writing style
and uses slightly different vocabulary. This can be seen in the way they express
the same events or teachings, giving each Gospel a distinctive voice.

These are just a few examples of the similarities and differences among the Synoptic
Gospels. Exploring these similarities and differences helps provide a comprehensive
understanding of Jesus’ life, teachings, and the diverse perspectives of the Gospel writers.

2.3. Historical- Critical Tools

Here are some historical tools for reading the Synoptic Gospels (Matthew, Mark, and
Luke) along with examples from the Bible:

1. Synoptic Problem: The Synoptic Problem refers to the challenge of explaining the
similarities and differences between the first three Gospels of the New Testament: Matthew,

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Mark, and Luke. These gospels are called "Synoptic" because they can be seen together
("synoptic" means "seen together").

This is like a puzzle where all three Gospels (Matthew, Mark, and Luke) tell similar
stories about Jesus, but not always in the same way, and sometimes they leave out details that
others include. Scholars use this to figure out what really happened in Jesus’ life. It’s like
comparing three different accounts of the same event to get the whole picture.

• Example: Imagine you and two friends saw a magic trick. Afterwards, you each write
down what you remember. You might all mention the magician pulling a rabbit out of
a hat, but one of you might forget about the assistant, another might remember a
different hat, and none of you might agree on exactly what the magician said. The
Synoptic Gospels are like those different accounts - they all tell the main story of the
feeding of the five thousand (Jesus feeding a huge crowd with just a few loaves of
bread and fish), but with some variations (Mark 6:30-44, Matthew 14:13-21, Luke
9:10-17). By comparing the accounts, scholars can analyse the core elements
(everyone agreeing that Jesus performed a miracle of feeding) and see where details
or emphasis might differ between the Gospel writers (who remembered more about
the crowd, what Jesus said exactly, and so on).

2. Source Criticism: This approach is like detective work for the Gospels. Imagine Matthew,
Mark, and Luke are writing reports about Jesus, but they aren’t just relying on their own
memories. Maybe they heard stories from other people who followed Jesus, or maybe they
even found an old collection of Jesus’ teachings. Scholars think this collection might have
been like a notebook or scroll, and they call it “Q” because that’s the first letter of the
German word for “source.” By looking at the Gospels where the stories or sayings line up
really well, even though they might have some different words, scholars think they can
identify passages that came from this mysterious source “Q.”

• Example: The Parable of the Sower is a great example. It’s the story about a farmer
who goes out to plant seeds, but some land on rocks, some get choked by weeds, and
some grow into a big harvest. This parable appears in all three Gospels (Mark 4:1-20,
Matthew 13:1-9, Luke 8:4-15) with some variation, but the core message is the same.
This similarity suggests that all three writers might have gotten this story from the
same source, like “Q.” Maybe none of them were there to hear Jesus tell the story
themselves, but they all had access to this earlier collection of teachings.

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3. Form Criticism: This tool is like sorting the Gospels into different piles based on what
kind of writing they are. Imagine you have a box of different things - letters you wrote to a
friend, a shopping list, a funny poem you found in a magazine. Form criticism helps us sort
the Gospels into piles like “letters,” “lists,” “sayings of Jesus,” “miracle stories,” and more.
This way, we can better understand what the original purpose of each piece of writing might
have been.

• Example: The Gospels tell stories about Jesus, but they also include sayings of Jesus.
Form criticism helps us see the difference. The Lord’s Prayer (Matthew 6:9-13, Luke
11:2-4) is probably something Jesus really said to his disciples, because it teaches
them how to pray to God. On the other hand, the story of Jesus being born in a
manger (Luke 2:1-20) might be more like a story that early Christians told to explain
how special Jesus was. By understanding the different forms of writing in the
Gospels, we can better understand what the authors were trying to teach us.

4. Historical-Cultural Context: Imagine you’re reading a story from a different country,

written hundreds of years ago. The people and their way of life might be very different from
yours. Historical-cultural context is like putting on a special pair of glasses to see the
Gospels through the eyes of the people who first heard them.

Example: The Roman Empire ruled Judea during Jesus’ lifetime. The Romans were a
powerful military force that collected taxes and controlled the local government. Many
people resented Roman rule. Knowing this helps us understand why parables about unfair
rulers, like the Parable of the Tenants (Matthew 21:33-46), might have resonated with
Jesus’ listeners. They would have understood the connection between the parable’s story
and their own situation.

These are just a few examples. Remember, these tools are used to gain a deeper
understanding of the text, not to diminish its religious significance.

Ⅱ. Socio- Political and Religious- Cultural Locations of The Jesus Movement

1. Political Conditions of First Century Palestine

During the 1st century, Palestine was under Roman rule. The Romans invaded
Palestine and took it from the Greeks, making it a Roman city. The Roman emperor at that
time, Caesar Augustus, had representatives in Palestine to ensure order in the region. Herod
the Great was the representative in charge of Palestine during this period. The Romans did

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 not interfere with the religious beliefs of the Israelites; they could practice their religions as
long as they obeyed Roman laws. However, the Romans heavily taxed the Israelites to fund
their structures and projects.

The Jews were displeased with having to pay additional taxes on top of their religious
taxes to support the priests and Levites of the Jewish Temple, along with other required taxes.
This discontent led to a rebellion against the Romans in 66 CE. The Jews rebelled by killing
tax collectors and Roman guards living in Jerusalem. The Roman forces initially fought back
but were overpowered by the Jews. Upon hearing about this rebellion, Emperor Nero sent his
son and general with all Roman forces to Jerusalem.

When the Romans reached Jerusalem, they laid siege to the city, eventually forcing
the Jews to surrender. Following their surrender, the Romans set fire to the city and destroyed
the main temple. This event marked a significant turning point in Jewish-Roman relations
during that era.

In terms of political governance, Palestine was part of the Roman Empire during
Jesus’ time. Herod’s death led to his kingdom being divided among his sons and eventually
transformed into an “imperial province” governed by a prefect supported by a small Roman
army. Pontius Pilate served as one such prefect during Jesus’ public career.
galilee- herod
Galilee was governed by Herod Antipas while Judaea was nominally under Pilate’s
judea - pilate
rule; however, daily governance in Jerusalem rested with Caiaphas and his council. Relations
between Jewish areas like Galilee and nearby Gentile territories were often tense due to
cultural differences.

Economically, most Palestinian Jewish farmers earned enough to sustain their

families, pay taxes, offer sacrifices during festivals, and observe sabbatical years when
cultivation was prohibited. Galilee was relatively prosperous due to fertile land supporting
abundant harvests.

In summary, political conditions in 1st-century Palestine were characterized by

Roman rule under various leaders like Herod and Pontius Pilate, leading to tensions between
Jewish areas and neighbouring Gentile territories due to cultural disparities.

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2. The Socio-Religious and Cultural Conditions

The socio-religious and cultural conditions of first-century Palestine were shaped by

various factors, including its location in the eastern Mediterranean region and its historical
and religious significance. Here are some key aspects:

[Link] Rule: At the time, Palestine was under Roman occupation, with the
region being divided into several administrative districts. This had a significant impact on the
political, economic, and social dynamics of the area.

2.2. Jewish Identity: Jewish identity and religious practices were central to the
culture of first-century Palestine. The majority of the population, both urban and rural,
identified as Jewish and adhered to Jewish laws, customs, and religious traditions.

2.3. Temple in Jerusalem: The Temple in Jerusalem, considered the holiest site in
Judaism, played a crucial role. It served as the centre of Jewish worship, religious practices,
and cultural life. Pilgrimages to the Temple were a central feature of Jewish religious
observance.

2.4. Influence of Hellenistic Culture: The Hellenistic period had a profound impact
on the region’s culture, with Greek language, philosophy, and customs influencing various
aspects of society. Greek was widely spoken by the educated elite.

2.5. Socio-Economic Divisions: Like any society, there were socio-economic

divisions. The ruling classes, including the Herodian dynasty appointed by Rome, enjoyed
privileged positions and accumulated wealth, while the majority of the population lived in
agrarian communities.

2.6. Religious Sects: The first century saw the emergence of various religious sects
within Judaism, such as :

• The Romans, as the occupying force, held power over the land and imposed
their rule through military presence and taxation. Their control was resented
by many in Palestine, leading to resistance movements such as the Zealots
who rebelled against Roman authority. The Zealots were known for their
violent tactics aimed at challenging Roman dominance.
• The Pharisees, on the other hand, were a religious group focused on strict
adherence to Jewish laws, particularly the Torah. While many Pharisees were

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 sincere in their beliefs, some were criticized by Jesus for their hypocritical
practices. They held influence within the Jewish ruling council but also faced
opposition from other religious sects due to their exclusivity.
• The Sadducees, comprised of priests serving in the Temple in Jerusalem,
maintained close ties with the Romans to preserve their wealth and power.
They were seen as collaborators with the occupying forces and often clashed
with other Jewish factions due to their alignment with foreign rulers.
• The Jews, as a whole, practiced Judaism with a strong emphasis on religious
traditions such as dietary restrictions (kashrut), Sabbath observance, temple
worship in Jerusalem, and adherence to Mosaic laws. Circumcision was a
central rite for males while women had limited rights and societal roles within
Jewish society.

2.7. Slavery : During the 1st century, slavery was a widespread practice in various
parts of the world, including the Roman Empire. Slavery was an integral part of the
social and economic structure during this time.

Sources of Slaves

• Prisoners of War: Prisoners of war were a major source of slaves for

Rome.

• Piracy: Pirates capturing people at sea and selling them into slavery
was a constant threat, particularly in the Mediterranean.

• Debt: In some cases, Roman citizens might sell themselves or their

children into slavery to pay off debts.

• Internal Trade: Existing slave populations within the empire could

also be bought and sold.

Types of Slave:

• Household Slaves: These slaves performed domestic tasks for wealthy

Romans, including cooking, cleaning, and caring for children.
• Agricultural Slaves: A large portion of slaves worked on farms and
plantations, providing essential labour for Roman agriculture.

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 • Skilled Slaves: Some slaves had specialized skills like carpentry,
metalworking, or administration, and could fetch higher prices.

During the 1st century in the Roman Empire, slaves were considered property
and were generally treated as such. They had no legal rights and were owned by their
masters, who had complete control over their lives. Treatment of slaves varied
depending on their role and the individual owner. Some slaves experienced relatively
mild conditions and were well-treated by their masters, while others faced harsh
treatment, abuse, and poor living conditions. Slaves were often subjected to long
working hours, and punishments such as beatings or even death were not uncommon.
And they were marked with ‘F’ stamp on their forehead.

2.8. Cultural Diversity: Alongside the Jewish majority, there were also non-Jewish
populations, including Samaritans, Greeks, Romans, and other groups. This diversity
influenced the cultural landscape and interactions within the region.

It’s important to note that these conditions were dynamic and varied across different
regions and communities within first-century Palestine.

3. Economic Conditions for the First Century Palestine

Economic conditions of first-century Palestine were diverse and shaped by various

factors. Here are some key aspects:

3.1. Agriculture: Agriculture was the backbone of the economy in first-century

Palestine. The fertile land and favourable climate allowed for the cultivation of crops such as
wheat, barley, olives, grapes, and figs. Many people were engaged in agricultural activities,
either as small-scale farmers or as tenants on larger estates.

3.2. Trade and Commerce: Palestine’s strategic location made it a crossroads for
trade routes connecting Europe, Asia, and Africa. Trade flourished, with goods like spices,
textiles, precious metals, and agricultural products being exchanged. Major cities like
Jerusalem, Caesarea, and Jaffa were important trade hubs.

3.3. Roman Taxation: As a Roman province, Palestine was subject to taxation. The
Romans imposed various taxes, including land taxes, import and export duties, and a poll tax.
This taxation burden often led to economic difficulties for the local population and occasional
social unrest.

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 3.4. Fishing and Maritime Trade: Given Palestine’s proximity to the Sea of Galilee
and the Mediterranean Sea, fishing played a significant role in the economy. Fishing
communities thrived, and maritime trade routes facilitated the exchange of goods along the
coast and beyond.

3.5. Craftsmanship: Skilled craftsmanship was vital to the economy. Artisans and
craftsmen were involved in producing pottery, textiles, metalwork, and carpentry, among
other goods. The quality of Palestinian ceramics, especially in cities like Jericho and Hebron,
was renowned.

3.6. Urbanization: Urban centres like Jerusalem, Caesarea, and Sepphoris

experienced growth and urbanization during this period. These cities served as important
economic and administrative centres, attracting merchants, traders, and government officials.

3.7. Economic Inequality: Like many societies, economic inequality existed in first-
century Palestine. Wealth and land ownership were concentrated in the hands of a few elites,
including the ruling Herodian dynasty and Roman officials, while the majority of the
population lived in agricultural communities and faced economic struggles.

These economic conditions were influenced by the region’s historical, political, and
cultural context. It’s important to note that economic circumstances varied across different
regions and communities within first-century Palestine.

4. Importance of Social History, Sociological and Culture Studies in Understanding

Jesus Movement

4.1. Social History:

understanding the social history surrounding the Jesus Movement is crucial in

comprehending the context in which Jesus lived and carried out his ministry. Social history
provides insights into the societal norms, structures, and challenges that influenced Jesus’
teachings and interactions with people. By examining the social dynamics of the time, we can
better grasp the significance of Jesus’ actions and messages.

One example from the Bible that highlights the importance of social history in
understanding the Jesus Movement is Jesus’ interactions with women. During Jesus’ time,
women were often marginalized and had limited rights compared to men. However, Jesus
defied societal norms by engaging with women, treating them with respect and dignity. For

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instance, in the Gospel of John, there is an account of Jesus speaking to a Samaritan woman
at the well (John 4:1-42). This interaction was groundbreaking as Jewish men typically did
not speak to Samaritan women due to cultural and religious differences. By engaging with
this woman, Jesus challenged social barriers and demonstrated his inclusive approach
towards all individuals.

Furthermore, examining the parable of the Good Samaritan (Luke 10:25-37) sheds
light on how social divisions were addressed within the teachings of Jesus. Samaritans were
often viewed as outcasts by Jewish society, yet Jesus used this parable to challenge prejudices
and promote compassion towards those considered different or undesirable.

4.2. Sociological

Sociological studies offer a valuable lens for understanding the Jesus Movement
because they go beyond just the teachings and focus on the social context that shaped it.
Here’s why they’re important, along with some Biblical examples:

Importance of Sociology:

• Understanding Beliefs: Social context can explain why certain beliefs

resonated with the followers. For instance, the emphasis on social justice in
Jesus’ teachings may have appealed to those feeling marginalized by Roman
rule.

• Motivation of Followers: Sociology helps analyse the social backgrounds and

motivations of Jesus’ followers. The Gospels mention fishermen, tax
collectors, and women – all from diverse social classes drawn to the
movement for various reasons.

• Formation of Early Church: Studying the social dynamics within the early
Christian community sheds light on how they functioned and interacted with
the larger society. The book of Acts, for example, portrays the early church
practicing communal living and sharing resources, a social practice
uncommon at the time.

Biblical Examples:

• Parables: Jesus’ parables often used everyday scenarios like farming or

weddings to illustrate spiritual truths. This suggests his teachings were

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 grounded in the social realities of his audience. (e.g., Parable of the Sower,
Matthew 13)

• Focus on Marginalized: Jesus’ interactions with the poor, outcasts, and tax
collectors challenged the social hierarchy of the time. (e.g., The Sermon on the
Mount, Matthew 5-7)

• Conflicts with Authority: The Gospels depict tensions between Jesus and the
religious establishment, reflecting the social and political complexities of first-
century Judea. (e.g., Cleansing of the Temple, Mark 11).

4.3. Cultural Studies

Cultural studies are crucial in understanding the Jesus Movement as they provide
insights into the social, historical, and religious dynamics that shaped the movement. Here are
some examples from the Bible that highlight the significance of cultural studies in
understanding the Jesus Movement:

4.3.1. Jewish Traditions and Customs: Cultural studies help us comprehend the
impact of Jewish traditions and customs on the teachings and actions of Jesus. For
instance, Jesus attended synagogue services (Luke 4:16), observed Jewish feasts
like the Feast of Tabernacles (John 7:2), and engaged in debates with Jewish
leaders on matters of religious practice (Matthew 12:1-8).

4.3.2. First-Century Jewish Society: Cultural studies allow us to delve into the
social and cultural context of Jesus’ time. Understanding the societal norms,
hierarchies, and dynamics aids in interpreting Jesus’ interactions and messages
accurately. For instance, Jesus challenging oppressive religious practices,
interacting with Samaritans (Luke 10:25-37), and associating with tax collectors
and sinners (Luke 5:27-32) challenged prevailing social norms.

4.3.3. The Role of Women: Cultural studies shed light on the role of women in
Jesus’ ministry. Despite the patriarchal society, Jesus included women as key
figures in his teachings and interactions. For example, Jesus engaged in
conversations with women like the Samaritan woman at the well (John 4:1-42),
and women were present at critical moments, such as the crucifixion and
resurrection (Matthew 27:55-56, Mark 16:1-8).

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 4.3.4. Roman Influence: Cultural studies illuminate the impact of Roman
domination on the Jesus Movement. For instance, the Roman rule influenced
taxation systems, military presence, and cultural assimilation. Jesus’ teachings
often critiqued the misuse of power, advocated for justice, and subverted the
expectations of a Messiah in the face of Roman rule.

4.3.5. Jewish Scriptures: Cultural studies help us grasp the significance of

Jewish scriptures in the Jesus Movement. Jesus’ teachings were often rooted in the
Hebrew Bible, drawing on its stories, prophecies, and teachings. For example,
Jesus referenced and interpreted scriptures to convey his mission and identity,
such as the fulfilment of Messianic prophecies (Matthew 26:54, Luke 4:21).

Ⅲ. Formative Factors of the Jesus Movement

1. Infancy Narratives

The infancy narratives refer to the accounts of the birth and early life of Jesus as
presented in the Gospels of Matthew (Matthew 1:1–2:23) and Luke (Luke 1:5–2:52). These
narratives provide detailed stories about the circumstances surrounding Jesus’ birth, including
events leading up to it, such as the annunciation to Mary and Joseph, the journey to
Bethlehem, the adoration by shepherds and wise men, and the flight into Egypt to escape
King Herod’s massacre of infants.

1.1. Infancy Narrative in Matthew

The Infancy Narrative of Matthew’s Gospel tells the story of the birth of Jesus and
some of the events that happened after he was born. Here are some key events and themes
from the Infancy Narrative in Matthew:

1.1.1. Genealogy of Jesus: Matthew begins his Gospel with a genealogy that
traces Jesus’ lineage back to Abraham, highlighting his Jewish heritage and
connection to the patriarchs and prophets of the Hebrew Bible.

1.1.2. The Birth of Jesus: Matthew describes how Mary and Joseph traveled
to Bethlehem, where Jesus was born, and how the Magi from the east came to
worship him after following a star that signalled his birth.

1.1.3. The Flight to Egypt: After the Magi left, an angel warned Joseph in a
dream to take Mary and the child Jesus to Egypt to escape Herod’s massacre

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 of the infants in Bethlehem. Joseph obeyed and remained in Egypt until
Herod’s death.

1.1.4. Fulfilment of Prophecy: Matthew often emphasizes how Jesus’ birth

and life fulfilled Old Testament prophecies, such as the prophecy of a virgin
giving birth (Isaiah 7:14) and the prophecy of the Messiah’s birth in
Bethlehem (Micah 5:2).

1.1.5. The Visit of the Magi: The Magi, or “wise men,” are not mentioned in
any other account of Jesus’ birth, and their visit is unique to Matthew’s
Gospel. They symbolize the universal nature of Jesus’ mission and the
recognition of his divine identity by people beyond the Jewish community.

The Infancy Narrative in Matthew’s Gospel highlights the miraculous and divine
nature of Jesus’ birth, the obedient response of Mary and Joseph to God’s call, and the
prophetic fulfilment that signals Jesus’ unique status as the Messiah. It also emphasizes the
universality of Jesus’ message and mission and the recognition of his identity by people from
all backgrounds.

1.2. Infancy Narrative in Luke

The Infancy Narrative in the Gospel of Luke provides a detailed account of the birth
and early life of Jesus. Here are some key events and themes from the Infancy Narrative in
Luke:

➢ The Annunciation: The Gospel of Luke begins with the angel Gabriel
appearing to Mary and announcing that she will conceive a child by the Holy
Spirit. Mary’s response of faith and willingness to fulfil God’s plan is
emphasized in this narrative.
➢ The Visitation: Following the Annunciation, Mary goes to visit her relative
Elizabeth, who is also miraculously pregnant with John the Baptist. This
encounter showcases the joy and affirmation surrounding Jesus’ coming and
highlights the role of women in God’s plan.
➢ The Birth of Jesus: Luke recounts how Mary and Joseph journeyed to
Bethlehem for the Roman census and how Jesus was born in a humble setting,
placed in a manger. The presence of shepherds, who are visited by angels and

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 told of Jesus’ birth, illustrates the inclusion of the lowly and marginalized in
God’s kingdom.
➢ The Presentation in the Temple: Luke describes how Mary and Joseph
brought the baby Jesus to the temple in Jerusalem to fulfil the requirements of
the Jewish law. There, they encounter Simeon and Anna, who recognize and
proclaim Jesus’ significance, bringing a sense of divine confirmation to his
identity.
➢ Jesus as a Child: Luke provides a glimpse into Jesus’ childhood, specifically
when he is twelve years old and engages in discussions with teachers in the
temple. This episode demonstrates Jesus’ wisdom and foreshadows his future
role as a teacher and interpreter of God’s truth.

The Infancy Narrative in Luke’s Gospel emphasizes the role of faith, humility, and joy
in the birth of Jesus. It highlights the unique role of Mary as the mother of Jesus and
emphasizes God’s preferential love for the vulnerable and marginalized. It portrays Jesus as
the fulfilment of Old Testament prophecies and the embodiment of God’s salvation for all
people.

2. The Movement of the John the Baptist

2.1. Life Style , Qumran Connections ? Life and Ministry in the Desert

2.1.1. Life Style

John the Baptist led a unique and ascetic lifestyle that reflected his role as a religious
figure and prophet. His movement was characterized by several key aspects:

➢ Preaching and Baptism: John’s primary focus was on preaching a message

of repentance and baptizing people in the Jordan River as a symbol of
cleansing and preparation for the coming Messiah. He called people to turn
away from sin, seek forgiveness, and prepare their hearts for the arrival of a
greater figure.
➢ Asceticism: John’s personal lifestyle was marked by ascetic practices,
including wearing clothes made of camel’s hair and consuming a diet of
locusts and wild honey. These choices reflected his commitment to simplicity,
humility, and separation from worldly comforts.

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 ➢ Role as Forerunner: John saw himself as the forerunner or precursor to a
messianic figure who would come after him. He humbly acknowledged that
he was not the central figure but rather one who prepared the way for
someone greater than himself.

2.1.2. Qumran Connections

There are some connections between the movement of John the Baptist
and the Qumran community, also known as the Essenes. The Essenes were a
Jewish sect that lived in the Judean Desert and practiced a strict form of
Judaism.

Some scholars believe that John the Baptist may have been influenced
by the Essenes and that his message and lifestyle were similar to theirs. For
example, both John the Baptist and the Essenes emphasized the importance of
repentance and baptism as a way to prepare for the coming of the Messiah.
They also both rejected the corrupt religious and political establishment of
their time and emphasized a more spiritual, alternative way of life.

In addition, there is some evidence to suggest that John the Baptist

may have spent time with the Essenes or even been a member of the
community at one point. For example, the Gospel of Luke describes John the
Baptist as being in the wilderness “until the day of his public appearance to
Israel,” which could be interpreted as suggesting that he was living with or
near the Essenes.

However, there is no conclusive evidence to confirm or reject these connections. The

historical record is incomplete, and there are many unanswered questions about John the
Baptist and the Essenes.

2.1.3. Life and Ministry in the Desert

Ministry in the desert are significant aspects of his story. According to

the New Testament, John spent a considerable portion of his life in the
wilderness, specifically in the region of the Jordan River.

John’s choice to live in the desert was symbolic and reflective of his
message. The desert is often associated with spiritual reflection, solitude, and

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 preparation. It represented a departure from the bustling cities and the corrupt
religious system of his time. By living in the desert, John sought to distance
himself from worldly distractions and focus on his spiritual mission.

During his time in the desert, John the Baptist preached a message of
repentance and baptised people as a symbolic act of cleansing. He called upon
people to turn away from their sins, to change their hearts and lives, and to
prepare for the coming of the Messiah.

John’s ministry in the desert attracted a significant following, with

people from various backgrounds coming to hear his message and receive
baptism. His preaching and baptizing activities in the wilderness helped create
a sense of anticipation and preparedness for the arrival of Jesus Christ.

Overall, John the Baptist’s life and ministry in the desert emphasized the need for
repentance, cleansing, and spiritual preparation. His unique approach and message left a
lasting impact and contributed greatly to the narrative of Jesus’ ministry and the beginnings
of Christianity.

2.2 Preparing the way of the Lord

John the Baptist’s role in “preparing the way of the Lord” can be understood through
several key aspects of his movement:

• Call to Repentance: John’s central message was one of repentance for sins. He
preached in the Judean desert, urging people to confess their wrongdoings and
undergo a baptism of purification in the Jordan River (Matthew 3:1-6). This cleansing
ritual symbolized a turning away from sin and a preparation for something new.

• Expectation of the Messiah: John wasn’t just calling for moral renewal; he
announced the imminent arrival of a Messiah, a divinely chosen figure who would
redeem Israel. He identified Jesus as the Messiah, stating that Jesus was more
powerful and would baptize with the Holy Spirit (Matthew 3:11-12).

• Fulfilling Prophecy: John’s role was seen as fulfilling prophecies from the Hebrew
Bible, particularly those of Isaiah, who spoke of a herald preparing the way for the
Lord (Isaiah 40:3). John’s appearance in the wilderness echoed the prophet Elijah,
who was expected to return before the Messiah (Malachi 4:5-6).

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 • Creating a Following: John attracted a large following through his powerful
preaching and dramatic baptism rituals. These disciples spread his message and
helped prepare the people for Jesus’ arrival (John 1:35-42).

John’s movement served as a bridge between the Old Testament prophecies and the
arrival of Jesus. He challenged the religious and political status quo, calling for a spiritual
awakening and recognition of the Messiah.

Here are some additional points to consider:

• John’s emphasis on baptism symbolized a new beginning and a commitment to

following the Messiah.

• His desert ministry served as a physical and symbolic separation from the established
institutions, highlighting the need for change.

• John’s movement helped create a sense of anticipation and excitement for the coming
of the Messiah.

By preparing the hearts and minds of the people, John the Baptist played a crucial role in
paving the way for Jesus’ ministry and the spread of Christianity.

2.3. The Teaching and Practices of John the Baptist

John the Baptist’s teaching and practices were characterized by his strong emphasis on
repentance, ethical living, and baptism. Here are some key aspects of his teaching and
practices:

1. Repentance: John called upon people to repent, which means to turn away from
their sins and change their hearts and minds. He urged them to acknowledge their
wrongdoing, confess their sins, and commit to a new way of living.

2. Baptism: John is famously known as John the Baptist because he performed

baptisms in the Jordan River. Baptism symbolized purification and the washing away of sins.
It served as a visible sign of repentance and a commitment to live a transformed life. Many
people came to John to be baptized, including common people and even religious leaders of
the time.

3. Humility and Selflessness: John emphasized the need for humility and
selflessness. He recognized that his own role was secondary to that of the Messiah and

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declared, “He must increase, but I must decrease” (John 3:30). He humbly acknowledged that
he was not the ultimate savior but merely a messenger.

4. Prophetic Calling: John saw himself as fulfilling the prophecies from the Old
Testament about a messenger preparing the way for the Lord. He believed that his ministry
was part of God’s plan and that he was fulfilling a prophetic role.

5. Ethical Living: John called for ethical living and justice. He challenged people to
treat one another with fairness, honesty, and compassion. He condemned greed, corruption,
and oppression, urging people to share their resources with those in need.

6. Pointing to Jesus: John the Baptist’s primary purpose was to point people to Jesus
as the Messiah. He proclaimed, “Behold, the Lamb of God, who takes away the sin of the
world!” (John 1:29). He recognized Jesus as the one who would bring ultimate salvation and
forgiveness.

John’s teaching and practices laid the foundation for Jesus’ ministry and played a crucial
role in preparing the people for the coming of the Messiah. His focus on repentance, baptism,
humility, ethical living, and pointing to Jesus continues to inspire and challenge people to this
day.

3. Baptism and Temptations of Jesus

The Gospels of Matthew (1-2) and Luke (3-4) offer fascinating insights into the
connection between John the Baptist’s baptism of Jesus and the temptations that followed in
the wilderness. Here’s a breakdown of these events:

3.1. Baptism of Jesus: Matthew 3:13-17, Luke 3:21-22, and Mark 1:9-11 describe the
baptism of Jesus by John the Baptist. Jesus came to John at the Jordan River to be baptized.
Though John initially felt unworthy to baptize Jesus, Jesus insisted, emphasizing the
importance of fulfilling all righteousness. As Jesus emerged from the water, the Holy Spirit
descended upon him in the form of a dove, and a voice from heaven declared, “This is my
beloved Son, with whom I am well pleased.” This event marked the beginning of Jesus’
public ministry.

3.2. Temptations of Jesus: Following his baptism, Jesus was led by the Holy Spirit
into the wilderness, where he faced a series of temptations. Matthew 4:1-11 and Luke 4:1-13

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provide detailed accounts of these temptations. Jesus fasted for forty days and nights, and
during that time, he was tempted by the devil.

3.2.1 The Three Temptations:

• Turn stones into bread: Addressing Jesus’ hunger, the devil tempts him
to use his miraculous powers for personal gain. Jesus counters by
emphasizing dependence on God’s word for sustenance (Matthew 4:4).

• Throw yourself down from the temple: The devil suggests Jesus
display his divinity by jumping down, with angels there to catch him
(Matthew 4:5-6). Jesus rebukes this, refusing to test God (Matthew 4:7).

• Worship me and I will give you all the kingdoms of the world: The
greatest temptation offers worldly power and dominion in exchange for
worship. Jesus rejects this definitively, stating, “Worship the Lord your
God and serve him only” (Matthew 4:10).

In each of these temptations, Jesus resisted the devil’s temptations by quoting

Scriptures and affirming his devotion to God. By overcoming these temptations, Jesus
demonstrated his obedience and commitment to fulfilling the will of God.

The baptism of Jesus marked the official inauguration of his public ministry, while the
temptations highlighted his victory over the temptations that all humans face. These events
served to affirm Jesus’ divine mission, his reliance on God, and his subsequent teachings and
miracles that would come to characterize his ministry.

Ⅳ. Teachings and Praxes of Jesus and the Jesus movement

1. Teachings of Jesus and His Movement

1.1. Basilea Teachings of Jesus

What is Basilea?
Basilea is the Greek word for Kingdom. When Jesus teaches about the
Kingdom of God he uses the word Basilea.

In the synoptic Gospels (which were written in Greek), Mark and Luke use the Greek
term “Basileia tou Theou,” commonly translated in English as “Kingdom of God,” while

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Matthew prefers the Greek term “Basileia tōn Ouranōn” (Βασιλεία τῶν Ουρανῶν) which has
been translated as “Kingdom of Heaven.

Biblical experts believe that in the book of Matthew, the word “heaven” was used
instead of “God” because Matthew, being Jewish, wrote it for a Jewish audience. According
to Jewish custom, they avoid using God’s name out of respect. So, in Matthew, when they
mention “heaven,” it represents “God.” The reason for considering these terms as equal can
be traced back to the book of Daniel, specifically in Daniel 2:44, where it is stated that “the
‘God of heaven’ will establish a ‘kingdom’ that will endure forever.”

1.1.1. Teachings Of Jesus

➢ Central Theme: The Kingdom of God (Basileia tou Theou) is a central

theme in Jesus’ message. It doesn’t refer to a physical location, but rather to
God’s rule and reign, both present and future.

➢ Focus on Values: Entering the Kingdom is about living according to God’s

values, such as love, forgiveness, justice, and compassion (Matthew 5-7).

➢ Transformation: The Kingdom represents a transformation of human

hearts and societies, moving away from selfishness and violence towards a
more just and peaceful world.

➢ Parables: Jesus often used parables to explain the Kingdom of God,

comparing it to a mustard seed, a hidden treasure, or a net cast into the sea
(Matthew 13).

➢ Imminent and Future: The Kingdom is seen as both present (already at

work in the world through Jesus) and future (a time of complete fulfilment
when God’s will reign supreme).

➢ Qualities of the Kingdom: Jesus described the Kingdom of God using

parables and metaphors, emphasizing themes like:
• Humility and childlikeness: Entering the Kingdom requires a
humble and open heart (Matthew 18:3-4).
• Righteousness and Justice: Living ethically and treating others
fairly are crucial aspects of the Kingdom (Matthew 5:6).

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 • Love and Forgiveness: Jesus emphasizes loving God and
neighbour, including forgiveness, as central to the Kingdom
(Matthew 6:14-15).
Further Exploration:

• Read the Sermon on the Mount (Matthew 5-7) for insights into the
characteristics of those who will enter the Kingdom.

• Explore parables like the Mustard Seed (Matthew 13:31-32) or the Great Feast
(Luke 14:16-24) that illustrate the nature of the Kingdom of God.

• Consider how Jesus’ teachings on the Kingdom connect to other core themes in
his message, like salvation and discipleship.

1.2. The Parabolic Teachings of Jesus

Parables are a hallmark of Jesus’ teachings. These short, vivid stories weren’t mere
entertainment; they were powerful tools for conveying complex spiritual truths in a way that
resonated with ordinary people. Here’s a deeper look at Jesus’ use of parables:

1.2.1. Why Parables?

• Accessibility: Jesus spoke to a wide audience, including farmers,

fishermen, and labourers. Parables, drawing on everyday experiences and
objects, made his message relatable and understandable.

• Engagement: Parables sparked curiosity and encouraged listeners to think

critically about the deeper meaning.

• Memorability: The stories and imagery used in parables were memorable,

helping people retain the core message long after hearing it.

1.2.2. Key Characteristics of Jesus’ Parables:

• Simple yet Profound: Jesus’s parables are known for their simplicity,
making them accessible to a wide audience. Despite their straightforward
language, they carry deep spiritual and moral implications, encouraging
self-reflection and insight.

• Everyday Setting: By using common life scenarios such as farming,

fishing, and weddings, Jesus grounded His teachings in the everyday

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 experiences of His listeners. This approach made His messages relatable
and understandable.

• Unexpected Twists: Jesus often included unexpected outcomes or

characters in His parables. These twists served to engage His audience and
challenge their preconceived notions, prompting them to think more
critically about the message.

1.2.3. Examples of Jesus’ Parables:

• The Prodigal Son (Luke 15:11-32): This story illustrates God’s

unconditional love and forgiveness.
• The Good Samaritan (Luke 10:25-37): It challenges listeners to redefine
who their neighbour is and emphasizes compassion.
• The Sower and the Seeds (Matthew 13:1-9): This parable explains the
different outcomes of Jesus’ teachings based on receptivity.

1.2.4. Significance of Parables:

Jesus’ parables continue to be studied and debated for their timeless wisdom.
They offer insights into:

• The nature of God: His love, compassion, and desire for justice.

• Human nature: Our challenges, motivations, and potential for good.

• The Kingdom of God: Its characteristics and how to enter it through faith
and good works.

1.3. Discourses of Jesus: sermon on the mount / plain and other longer and shorter
discourses

Jesus delivered several impactful discourses during his ministry, which are recorded
in the New Testament. Here are some notable ones:

1.3.1. Sermon on the Mount (Matthew 5-7, Luke 6:20-49): This is one of Jesus’
most famous discourses. It begins with the Beatitudes, where Jesus teaches about the
blessings of the Kingdom of God. He goes on to address various topics, including
righteousness, love for enemies, prayer, fasting, and the importance of laying up
treasures in heaven.

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 1.3.2. Sermon on the Plain (Luke 6:17-49): Similar to the Sermon on the Mount,
this discourse is found in the Gospel of Luke and contains teachings on blessings,
love for enemies, judging others, and the importance of building one’s life on the
foundation of Christ’s teachings.

1.3.3. Upper Room Discourse (John 13-17): This discourse takes place during the
Last Supper. Jesus speaks to his disciples about love, humility, unity, the coming of
the Holy Spirit, and his imminent departure. He also offers a beautiful prayer for his
followers.

1.3.4. Olivet Discourse (Matthew 24-25, Mark 13, Luke 21:5-36): Given on the
Mount of Olives, this discourse addresses the disciples’ questions about the
destruction of the temple and the signs of the end times. Jesus speaks about the
tribulation, the second coming, and the importance of readiness and faithfulness.

1.3.5. Farewell Discourse (John 14-17): Also delivered during the Last Supper, this
discourse is an intimate conversation between Jesus and his disciples. Jesus provides
comfort, promises the coming of the Holy Spirit, and emphasizes the unity and love
among believers.

1.3.6. Parables and Teachings: Jesus also shared many shorter discourses through
parables and teachings throughout his ministry. These include the Parable of the
Sower, the Parable of the Prodigal Son, the Good Samaritan, the Rich Fool, and many
others.

1.3.7. Great Commission Discourse (Matthew 28:16-20): After his resurrection,

Jesus commissions his disciples to go and make disciples of all nations, baptizing
them in the name of the Father, Son, and Holy Spirit.

These discourses are significant for their teachings on moral and ethical living, the
nature of the kingdom of God, and personal transformation. They continue to inspire and
guide Christians today.

1.4. Disciples and Discipleship Calling Challenge to Carry the Cross

Discipleship is an integral aspect of following Jesus, and carrying the cross is often
seen as a challenge for his disciples. Jesus, in his teachings, made it clear that being his
disciple would involve sacrifice, self-denial, and taking up one’s cross. Carrying the cross is a

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metaphorical concept that symbolizes the willingness to endure hardship, persecution, and
even suffering for the sake of following Jesus and living out his teachings. It signifies the
surrendering of one’s own desires and priorities in order to serve and honour God.

Here’s what we can understand from his teachings:

1.4.1 Denying Self: In Matthew 16:24, Jesus said, “Whoever wants to be my disciple
must deny themselves and take up their cross and follow me.” This means that
discipleship involves a willingness to put aside personal desires, ambitions, and
selfishness in order to follow Jesus wholeheartedly. It requires a surrender of one’s
own will to the will of God.

1.4.2. Persecutions and Challenges: Jesus made it clear that being his disciple would
not be without difficulties. In Luke 14:27, he said, “Whoever does not carry their
cross and follow me cannot be my disciple.” This indicates that discipleship may
involve facing opposition, hardships, and even persecution for the sake of following
Jesus. It requires steadfastness, endurance, and a willingness to stand firm in the face
of challenges.

[Link] Commitment: Jesus emphasized the importance of wholehearted

commitment to him as a disciple. In Luke 9:23, he said, “Whoever wants to be my
disciple must deny themselves and take up their cross daily and follow me.” This
implies that discipleship is not a one-time decision but a daily commitment to live
according to the teachings and example of Jesus.

1.4.4. Sacrifice and Priorities: Carrying the cross also signifies a willingness to
sacrifice worldly desires and priorities for the sake of the kingdom of God. It involves
aligning one’s life with the values and principles of the kingdom, even if it means
letting go of personal comforts, ambitions, or worldly attachments.

It’s important to note that carrying the cross is not about seeking out suffering or burdens,
but rather embracing the challenges and sacrifices that come with following Jesus. It is a call
to wholehearted devotion, selflessness, and a willingness to endure hardships for the sake of
the gospel.

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1.5. Ekklesia Sayings of Jesus

1.5.1. The Meaning of Ekklesia: Ekklesia is derived from the Greek words “ek”
(meaning “out of”) and “kaleo” (meaning “to call”). It signifies a gathering of people
who have been called out or summoned together for a specific purpose.

1.5.2. The Usage of Ekklesia: In the New Testament, ekklesia is often used to refer to
the community of believers in Christ. It represents the body of Christ, the fellowship
of believers who have responded to God’s call and have been united in faith.

1.5.3. The Nature of Ekklesia: Ekklesia is not limited to a physical building or

institution but encompasses the people who have been called out by God. It
emphasizes the relational aspect of the community of believers and their shared
commitment to follow Jesus.

1.5.4. The Role of Jesus in Ekklesia: Jesus is seen as the founder and head of the
ekklesia. He called his disciples to follow him and established a community of
believers who would carry on his mission and teachings.

1.5.6. The Importance of Ekklesia: Ekklesia is significant because it represents the

gathering of believers who are called to worship, fellowship, and serve together. It is a
community where believers can grow in their faith, support one another, and fulfil the
purposes of God.

Sayings of Jesus Relating to the Ekklesia:

➢ “On this rock I will build my church, and the gates of Hades will not overcome
it.” (Matthew 16:18) - Jesus is proclaiming that his church will be unshakable, and
the forces of evil will not prevail against it.
➢ “For where two or three gather in my name, there am I with them.” (Matthew
18:20) - Jesus is emphasizing the importance of gathering in his name, and that
even a small group has the power to experience his presence.
➢ “If your brother or sister sins, go and point out their fault, just between the two of
you. If they listen to you, you have won them over. But if they will not listen, take
one or two others along, so that ‘every matter may be established by the testimony
of two or three witnesses.’” (Matthew 18:15-16) - Jesus is instructing his disciples
on how to handle conflict and sin within the ekklesia, emphasizing the importance
of accountability and reconciliation.

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 ➢ “And I tell you that you are Peter, and on this rock I will build my church, and the
gates of Hades will not overcome it.” (Matthew 16:18) - Jesus is proclaiming that
he will build his church on the foundation of Peter’s faith and confession of Jesus
as the Christ, the Son of the living God.

These sayings demonstrate Jesus’ importance of the ekklesia as an assembly of

believers, unified in their faith and purpose, and empowered by his presence and
teachings.

2. Praxis of Jesus : fore-Taste of the basilica of God

What is praxis?

Term “praxis” refers to the practice or practical application of beliefs, theories, or

teachings. When it comes to the praxis of Jesus, it encompasses the way he not only
taught his disciples but also how he lived out his teachings in his daily life. Jesus’ praxis
can be described as a model of compassionate action, love, humility, and service to
others.

What is Fore-Taste of the Basilica of God?

The term “foretaste” refers to a preview or a sample of something that is to come.

When it comes to the “Basilica of God”, this term generally refers to the idea of the
Kingdom of God, which is a central concept in Christian theology.

In the Christian tradition, the Kingdom of God is not limited to a physical place or an
earthly kingdom, but instead refers to the rule and reign of God in the hearts and lives of
believers. It is often described as both a present reality and a future hope, in that believers
can experience the blessings and benefits of the Kingdom of God in the here and now,
while also looking forward to the fullness of the Kingdom that will be realized when
Jesus returns.

Therefore, a “foretaste” of the Basilica of God would refer to a preview or a taste of

the blessings and benefits of the Kingdom of God that believers experience in their
current lives. This might include experiencing an inner peace, joy, and fulfilment that
comes from a relationship with God through Jesus Christ, as well as seeing the fruits of
the Spirit - such as love, kindness, and gentleness - expressed in their lives and in the
world around them.

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 2.1. Lifestyle of Jesus

lifestyle of Jesus Christ is an example of how to live a life of humility, compassion,

love, and service to others. Here are some of the key aspects of Jesus’ lifestyle:

2.1.1. Prayer: One of the defining aspects of Jesus’ lifestyle was his relationship
with God. He continually sought God’s guidance and spent time in prayer. Jesus
often withdrew to solitary places to pray and seek direction from God.

2.1.2. Service to others: Jesus’ lifestyle was marked by compassion and service
to others. He frequently ministered to the poor, the sick, and the marginalized,
demonstrating a deep concern for their well-being. He fed the hungry, healed the
sick, and provided hope and comfort to those who were in despair.

2.1.3. Values and teachings: Jesus’ teachings emphasized the importance of

relationships over material possessions. He taught his followers to love their
neighbours, to forgive, and to prioritize caring for others. He also emphasized
values such as justice, mercy, and righteousness.

2.1.4. Humility: Jesus lived in a way that reflected his belief that his ultimate
purpose was to redeem the world through his death and resurrection. His focus
was not on accumulating wealth, power, or prestige, but on bringing about a new
way of living that would endure throughout the ages.

2.1.5. Non-violent resistance: Jesus also demonstrated a commitment to non-

violent resistance in the face of oppression and injustice. He was able to challenge
the authorities of his day without resorting to violence, showing that a peaceful
approach could be effective in creating change.

In evaluating the lifestyle of Jesus Christ, it is clear that he lived a life of great
purpose and meaning. His values and teachings continue to inspire people to this day, and
his example of service, compassion, and faithfulness to God provides a model for how to
live out one’s faith in the world.

2.2. Miracles/ Mighty Deeds of Jesus

The miracles or mighty deeds of Jesus are remarkable events that are recorded in the
Bible and are considered significant aspects of his ministry. These miracles serve as

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 demonstrations of Jesus’ divine power, compassion, and authority. Here is an evaluation
of some of the miracles performed by Jesus:

2.2.1. Healing the Sick: Jesus healed numerous individuals suffering from
various diseases and disabilities. These acts demonstrated his compassion for the
suffering and his ability to restore health and wholeness. Whether it was healing
the blind, deaf, lame, or those with leprosy, Jesus’ miracles showed his power over
physical ailments.

2.2.2. Raising the Dead: Jesus performed remarkable miracles of raising the dead
back to life. Examples include raising Lazarus from the tomb and the daughter of
Jairus. These miracles illustrated Jesus’ authority over death itself, revealing his
power to bring life even in the face of hopelessness.

2.2.3. Feeding the Multitudes: The miracles of feeding the multitudes, such as
the feeding of the five thousand and the four thousand, showcased Jesus’ ability to
provide for the physical needs of large crowds with limited resources. These acts
illustrated his abundance and generosity.

2.2.4. Calming the Storm: Jesus demonstrated his authority over nature by
calming a raging storm while he and his disciples were on a boat. This miracle
revealed Jesus’ power over the elements, instilling faith and awe in his followers.

2.2.5. Walking on Water: Another notable miracle was Jesus’ ability to walk on
water, demonstrating his dominion and control over natural laws. This miracle
served as a powerful sign of his divinity and authority.

These miracles of Jesus were not merely displays of power; they also carried profound
spiritual and symbolic meanings. They pointed to Jesus’ identity as the Son of God and the
Messiah, revealing his mission to bring salvation, healing, and restoration to humanity.

The evaluation of Jesus’ miracles suggests that they were not mere tricks or illusions but
genuine acts that showcased his unique connection to God and his divine nature. These
miracles served as powerful testimonies to his mission and purpose on earth, leaving a lasting
impact on those who witnessed them and on believers throughout history.

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 2.3. Confrontations of Jesus

The confrontations of Jesus during his earthly ministry were significant events that reveal
various aspects of his teachings, character, and mission. These confrontations can be
evaluated in the following ways:

2.3.1. Religious and Political Authorities: Jesus often encountered opposition from
religious and political leaders of his time. These confrontations were primarily driven
by the threat Jesus posed to their authority and the religious establishment. His
teachings and actions challenged traditional customs, exposed hypocrisy, and
presented a message of spiritual transformation that went against the status quo. These
confrontations highlight Jesus’ courage in speaking truth to power and his
commitment to a higher authority.

2.3.2. Religious Interpretations and Practices: Jesus engaged in debates with

religious scholars and leaders regarding interpretations of the law and religious
practices. He challenged legalistic and rigid approaches, advocating for a deeper
understanding of the principles behind the commandments. These confrontations
demonstrate Jesus’ emphasis on love, mercy, and justice over mere adherence to
rituals and regulations. His teachings emphasized the importance of the heart and
genuine relationship with God.

2.3.3. Social Outcasts and Marginalized Individuals: Jesus often sought out and
interacted with marginalized individuals, including tax collectors, sinners, and lepers.
These encounters sparked confrontations with societal norms and religious
expectations. Jesus’ inclusion and forgiveness of those considered “untouchable”
challenged the prejudices and exclusivity of the time. These confrontations reveal
Jesus’ compassion, acceptance, and desire for all people to experience the
transforming power of God’s love.

2.3.4. Disciples and Followers: Jesus’ ministry also involved confrontations with his
own disciples and followers. These confrontations revealed their misunderstandings,
lack of faith, and selfish ambitions. Jesus used these moments to teach and correct,
shaping their character and deepening their understanding of his teachings. These
confrontations demonstrate Jesus’ role as a teacher, mentor, and guide to his disciples.

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 Overall, the confrontations of Jesus reveal his unwavering commitment to truth, justice,
compassion, and the kingdom of God. They highlight his courage, wisdom, and willingness
to challenge established norms for the sake of spiritual transformation and the restoration of
humanity. These confrontations also serve as lessons for believers today, encouraging them to
stand firm in their faith, question societal norms when they contradict God’s principles, and
prioritize love, mercy, and justice in their interactions with others.

Here are a few examples:

➢ Confrontation with the Pharisees and Sadducees:

In Matthew 23, Jesus engages in a fierce confrontation with the religious leaders
of his time. He exposes their hypocrisy and self-righteousness, calling them out
for their oppressive practices and neglect of the weightier matters of the law. Jesus
emphasizes the importance of humility and genuine righteousness, contrasting
their outward piety with inner corruption.

➢ Confrontation with moneychangers in the temple:

In Matthew 21 and John 2, Jesus confronts the moneychangers and those selling
animals for sacrifices in the temple. He overturns their tables and drives them out,
declaring that the house of God should be a house of prayer, not a den of thieves.
This confrontation speaks to Jesus’ zeal for the sanctity and proper worship of
God, challenging any exploitation or misuse of religious practices.

➢ Confrontation with the adulterous woman:

In John 8, Jesus is presented with a woman caught in the act of adultery. The
religious leaders bring her to him, seeking to trap Jesus with the law of Moses.
However, Jesus confronts their hypocrisy and judgmental attitude, writing on the
ground and famously saying, “Let any one of you who is without sin be the first to
throw a stone at her.” This confrontation highlights Jesus’ compassion,
forgiveness, and willingness to challenge the self-righteousness of others.

2.4. Evaluate formation of inclusive community (poor, woman, gentiles, sinners, outcast)

The formation of an inclusive community was a cornerstone of Jesus’ ministry, as he

welcomed people from all walks of life into his midst. This radical inclusivity was a stark
contrast to the societal norms of the time, which often excluded certain groups based on their

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social status, gender, ethnicity, or moral reputation. The formation of an inclusive community
by Jesus can be evaluated in the following ways:

2.4.1. Welcoming the Poor: Jesus demonstrated a heart for the poor and
marginalized, often reaching out to those in need and offering them hope and healing.
He fed the hungry, healed the sick, and offered forgiveness to those society had
discarded as unworthy. In Luke 4:18, Jesus professes that He has come to ‘bring good
news to the poor.’ He taught that the greatest in the kingdom of God was not the rich
and powerful, but those who served and cared for the least among them.

2.4.2. Embracing Women: In a time when women were often overlooked and
undervalued, Jesus included them in his ministry and showed them respect and
dignity. He even surrounded himself with female disciples, such as Mary Magdalene,
who was the first to witness the resurrected Christ. Jesus also defended women who
were being mistreated, such as the woman caught in adultery in John 8.

2.4.3. Accepting Gentiles: Jesus’ ministry was not just limited to his own people, but
he also reached out to Gentiles, who were considered impure and outside the covenant
community. He interacted with Samaritans, spoke with Syrophoenicians, and healed
the servant of a Roman centurion. Jesus challenged the exclusivity of the Jewish
religious leaders and showed that the love of God was meant for all people.

2.4.4. Inviting Sinners: Jesus’ table fellowship with sinners, such as tax collectors
and prostitutes, raised eyebrows and drew criticism from the religious establishment
of the time. But Jesus believed that all people needed salvation and that none were too
far gone. He welcomed sinners into his community, offering them forgiveness and the
chance to start anew.

2.4.5. Including Outcasts: Jesus’ ministry also found him embracing outcasts, such
as lepers and the disabled, who were often stigmatized and excluded from society. He
touched lepers, healed the blind and lame, and blessed children, showing that the
kingdom of God was one of compassion and love for all.

Overall, the formation of an inclusive community by Jesus demonstrates his radical

love and compassion for all people, regardless of their background or reputation. His example
challenges modern-day Christians to embrace those who are often marginalized or excluded
and to extend the love and grace of Jesus to all.

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 Ⅴ. The Passion, Death and Resurrection of Jesus

1. Formation of The Passion Narratives

The passion narratives in the Gospels recount the events leading up to Jesus’
crucifixion and resurrection. These narratives were formative in the early Christian
community, shaping their beliefs and practices and conveying the message of Jesus’ life,
death, and resurrection to future generations. Here are some key aspects of the formation of
the passion narratives:

1.1. Eyewitness Accounts: The passion narratives contain details that suggest they
are based on eyewitness accounts of the events they describe. The Gospels were written
within living memory of the events, and those who witnessed Jesus’ crucifixion and
resurrection likely shared their experiences with others in the community. These eyewitness
accounts were then passed down through the generations and eventually recorded in writing
to form the gospels

1.2. Prophecy Fulfilment: The passion narratives repeatedly emphasize how the
events leading up to Jesus’ death fulfilled Old Testament prophecies. For example, Jesus’
betrayal by Judas, trial before the Sanhedrin, and crucifixion were all predicted in the Hebrew
Scriptures. The fulfilment of these prophecies helped to legitimize Jesus’ claims to be the
Messiah and underscored the importance of his death and resurrection.

1.3. Theological Reflection: The passion narratives contain theological reflections on

the meaning of Jesus’ death and resurrection. The authors of the Gospels sought to make
sense of the suffering and death of Jesus in light of God’s plan for salvation. They
emphasized the sacrificial nature of Jesus’ death, his victory over sin and death, and the hope
of resurrection and eternal life.

1.4. Liturgical Use: The passion narratives were also formative through their use in
early Christian liturgy. The events of Holy Week were observed and celebrated by the early
church, and the passion narratives were read aloud as part of the worship service. This
liturgical use of the passion narratives helped to embed the story of Jesus’ death and
resurrection into the life of the community.

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 1.5. Evangelistic Purpose: Finally, the passion narratives were written with an
evangelistic purpose, to spread the message of Jesus’ life, death, and resurrection to the wider
world. The passion narratives convey the central message of Christianity, that God loves the
world and has provided a way for humanity to be reconciled to Him through the sacrifice of
Jesus on the cross.

In summary, the formation of the passion narratives involved multiple factors,

including eyewitness accounts, prophecy fulfilment, theological reflection, liturgical use, and
evangelistic purpose. These narratives continue to shape the beliefs and practices of
Christians today, reminding us of the sacrificial love of Christ and his victory over sin and
death.

2. self-giving life of Jesus: ‘ransom for many’

The self-giving life of Jesus is described in the Gospels as a sacrificial act of love for
humanity. One aspect of this self-giving is found in the concept of Jesus being a “ransom for
many.” This phrase is mentioned in Mark 10:45, where Jesus states, “For even the Son of
Man did not come to be served, but to serve, and to give his life as a ransom for many.”

The concept of a ransom refers to the act of paying a price to secure the release or redemption
of someone or something. In this context, Jesus’ life is seen as a ransom that sets humanity
free from the bondage of sin and offers salvation and reconciliation with God.

The Idea of Jesus’ Self-Giving Life as A Ransom for Many Can Be Understood in
Several Ways:

2.1. Sacrificial Love: Jesus’ willingness to give up his life for others is a profound
demonstration of sacrificial love. It shows his deep concern for humanity and his desire to
offer them a way to be saved from the consequences of sin.

2.2. Substitutionary Atonement: The concept of Jesus’ life as a ransom implies a

substitutionary understanding of His death. By dying in our place, He takes upon Himself the
punishment for our sins, offering us forgiveness and reconciliation with God. Jesus’ death
becomes the means by which we are redeemed and restored to a right relationship with God.

2.3. Liberation from Bondage: The idea of a ransom also implies liberation or
freedom from bondage. Through his self-giving act, Jesus provides a way for humanity to be

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set free from the enslavement of sin and its consequences. He opens the door to a new life in
relationship with God.

2.4. Universal Accessibility: The phrase “ransom for many” suggests that Jesus’
sacrifice is available to all people, regardless of their background or status. It emphasizes the
inclusive nature of God’s salvation, inviting all to receive the gift of redemption and enter
into a restored relationship with God.

Overall, the concept of Jesus’ self-giving life as a ransom for many highlights the
depth of Jesus’ love for humanity and the redemptive purpose behind his death. It emphasizes
the transformative power of his sacrifice to bring salvation and liberation from sin to all who
believe in him.

3. Meaning of Suffering and Cross in The Synoptic Gospel.

In the Synoptic Gospels (Matthew, Mark, and Luke), the concepts of suffering and the
cross hold profound theological significance. Here is a brief overview of their meanings:

3.1. Suffering: Suffering in the Synoptic Gospels refers to the pain, hardships, and
challenges that Jesus and his followers experience in their earthly lives. It encompasses
physical suffering, emotional distress, and the rejection, persecution, and opposition faced by
Jesus and his disciples.

The Synoptic Gospels portray Jesus as a suffering servant who vicariously bears the
burdens of humanity’s suffering. His experience of suffering is seen as redemptive, offering
meaning and hope for those who also undergo suffering. The concept of suffering in the
Synoptic Gospels emphasizes the transformative and redemptive nature of suffering and its
connection to discipleship.

3.2. The Cross: In the Synoptic Gospels, the cross symbolizes Jesus’ crucifixion,
which is presented as a central event in his ministry and mission. The cross serves as a
powerful symbol of self-sacrifice, love, and redemption.

The cross represents Jesus’ willing submission to the divine will and his ultimate act
of self-giving love for humanity. It highlights Jesus’ identification with human suffering and
his willingness to bear the weight of sins. The Cross emphasizes the theological concept of
atonement, the belief that Jesus’ sacrificial death reconciles humanity with God and restores
the broken relationship between them.

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Additionally, the cross is presented as a paradoxical symbol of victory over sin, death, and
evil. While it signifies Jesus’ suffering, it also represents his triumph and resurrection,
conveying the message of hope, salvation, and the promise of new life.

Overall, in the Synoptic Gospels, suffering and the cross are intertwined concepts that
point to the redemptive mission of Jesus, his identification with humanity’s struggles, and the
transformative power of his sacrificial love. They emphasize the call to discipleship and the
invitation to follow Jesus in embracing suffering with faith and hope.

4. Formation of Resurrection Narratives?

The formation of resurrection narratives in the New Testament is a complex process

that involves several stages. While specific details may vary among the individual Gospel
accounts, there are common elements in the formation of these narratives. Here is a general
overview of the formation process:

4.1. Historical Events: The resurrection narratives are rooted in the historical event
of Jesus’ resurrection. According to Christian beliefs, Jesus was crucified, buried, and then
rose from the dead on the third day. Early Christian communities witnessed and experienced
the risen Jesus, and these experiences formed the foundation of the resurrection narratives.

4.2. Oral Tradition: In the early stages, the accounts of Jesus’ resurrection were
transmitted orally. The eyewitnesses and early followers of Jesus shared their experiences of
encountering the risen Jesus through oral storytelling. These oral traditions were passed down
from person to person within the Christian communities.

4.3. Written Sources: Eventually, the oral traditions were recorded in written form.
The authors of the Gospels (Matthew, Mark, Luke, and John) drew upon various sources,
including eyewitness accounts, earlier written traditions, and theological reflections, to
compose their respective accounts of Jesus’ resurrection.

4.4. Redaction and Theological Interpretation: The Gospel authors, influenced by

their respective theological perspectives and the needs of their communities, shaped the
resurrection narratives to convey specific theological messages. They selected and arranged
the oral and written materials available to them, emphasizing certain details and themes to
highlight their theological understandings of the significance of Jesus’ resurrection.

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 4.5. Contextual Adaptation: The formation of the resurrection narratives took place
within the context of early Christian communities. The Gospel authors tailored their accounts
to address the concerns and questions of their specific audiences. This contextual adaptation
may have led to variations in the details and emphasis of the resurrection narratives in the
different Gospel accounts.

It is important to note that while the formation process of the resurrection narratives
involved human interpretation, the central belief in the New Testament is that Jesus truly rose
from the dead. The narratives serve as testimonies of the disciples’ encounters with the risen
Jesus and the transformative effect of the resurrection on early Christian faith and theology.

It is also worth mentioning that biblical scholars continue to explore and analyse the
formation of the resurrection narratives, examining the historical, literary, and theological
aspects to gain deeper insights into the early Christian understanding and proclamation of
Jesus’ resurrection.

5. Meaning and Significance of Resurrection and Ascension Jesus

The resurrection and ascension of Jesus hold significant meaning and significance in
Christian theology. Let’s explore both concepts:

5.1. Resurrection: The resurrection of Jesus refers to his rising from the dead after
his crucifixion. It is central to the Christian faith as it demonstrates Jesus’ victory over sin and
death. Here are some key meanings and significance of the resurrection:

➢ Victory over Death: Jesus’ resurrection affirms the belief in life after death and
the defeat of death itself. It signifies that Jesus, as the Son of God, has power over
death, offering hope and eternal life to those who believe in him.
➢ Confirmation of Jesus’ Identity: The resurrection authenticates Jesus’ claims of
being the Messiah and the Son of God. It validates his teachings, miracles, and
sacrificial death as the ultimate atonement for human sin.
➢ Defeat of Sin and Redemption: Jesus’ resurrection provides the basis for the
forgiveness of sins and reconciliation between humanity and God. It signifies
God’s acceptance of Jesus’ sacrifice and the possibility of salvation for all who
trust in him.
➢ Transformation and New Life: The resurrection represents a transformative
experience for believers. It symbolizes the spiritual rebirth and newness of life

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 that comes through faith in Jesus. It offers hope and the promise of personal
spiritual resurrection for Christians.

5.2. Ascension: The ascension of Jesus refers to his return to heaven after spending a
period of time appearing to his disciples following his resurrection. Here are some key
meanings and significance of the ascension:

➢ Exaltation and Reign: The ascension demonstrates Jesus’ exaltation and his
rightful place of authority and power as the exalted Lord. It signifies his reign
over all creation and his role as the mediator between God and humanity.
➢ Sending of the Holy Spirit: Before his ascension, Jesus promised to send the
Holy Spirit to empower and guide his followers. The ascension paved the way
for the coming of the Holy Spirit on the day of Pentecost, marking the birth of
the early Christian community and empowering believers for their mission.
➢ Intercession and Advocacy: The ascension emphasizes Jesus’ ongoing role
as the advocate and intercessor for believers. He is seen as the one who pleads
on behalf of believers before God and represents them in heaven.
➢ Promise of His Return: The ascension also includes the promise that Jesus
will return in glory at the end of time to judge the living and the dead. It serves
as a reminder for Christians to live in anticipation of his second coming and to
be ready for his final reign.

Overall, the resurrection and ascension of Jesus are foundational events in Christian
faith, representing God’s redemptive plan, the defeat of sin and death, the hope of eternal life,
and the assurance of Jesus’ ongoing presence and work in the lives of believers.

Ⅵ. Jesus of the Jesus Movement

1. self-understanding of Jesus

1.1. Son of God:

The Gospels depict Jesus repeatedly referring to himself as the unique “Son of God”
with a special relationship to the Father. This title carries several layers of meaning. In Jewish
tradition, “son of God” could refer to a metaphor for someone who is righteous or favoured
by God. However, Jesus’ usage seems to go beyond this. He speaks of a unique oneness with
God the Father, using phrases like “I and the Father are one” (John 10:30). He also accepts

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worship, which was due only to God in Jewish understanding (Mark 14:36). These sayings
and actions suggest that Jesus understood himself to be both divine and the Son of God in a
unique sense.

1.2. Messiah:

The Gospels show Jesus engaging with the Jewish concept of the Messiah, the
awaited deliverer prophesied in their scriptures. For example, when John the Baptist sends
disciples to ask if Jesus is the Messiah, Jesus replies by pointing to his works of healing the
sick and proclaiming good news to the poor (Matthew 11:2-6). This aligns with prophecies of
the Messiah as one who would heal the afflicted and liberate the oppressed (Isaiah 35:5-6,
61:1). Additionally, when Jesus enters Jerusalem on a donkey, it fulfils a specific messianic
prophecy in Zechariah (9:9). By associating himself with these expectations, Jesus seems to
claim the identity of the Messiah who would inaugurate God’s kingdom on earth.

1.3. Teacher and Healer:

Throughout the Gospels, Jesus acts not only as a miracle worker, but also as a
profound teacher who offers a new way of living. He delivers the Sermon on the Mount,
outlining ethical teachings that emphasize love, forgiveness, and compassion (Matthew 5-7).
He challenges the religious authorities of his time and calls for a return to authentic faith.
Jesus’ teachings and actions demonstrate a deep love for humanity and a desire to restore
people to wholeness, both physically and spiritually. This focus on teaching and healing
reflects a self-understanding as someone with a mission to mend the brokenness in the world
and bring people closer to God.

1.4. king :

In Christianity, the concept of Jesus as king is a significant one, but it’s important to
understand it within a particular context compared to a typical earthly king. Here are some
key points to consider:

➢ King, not of this world: Jesus’ kingship isn’t about ruling an earthly nation
with military power. The Gospels portray him rejecting attempts to make him
a political king (John 6:15).

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 ➢ King of the Kingdom of God: Jesus refers to himself as king in the context
of the Kingdom of God, a spiritual realm characterized by God’s love, justice,
and peace (Luke 17:21).
➢ Servant King: Jesus’ kingship is often described as one of service and
sacrifice. He famously washes his disciples’ feet, demonstrating that true
leadership involves humility and serving others (John 13:4-17).
➢ Messianic King: Jesus fulfils Jewish prophecies of a Messiah, a king who
would liberate God’s people. However, his focus is on spiritual liberation
from sin and death, not earthly liberation from Roman rule.
➢ King of Kings: Titles like “King of Kings” and “Lord of Lords” (Revelation
19:16) emphasize Jesus’ universal dominion and ultimate authority over all
creation.

1.4.1. Biblical References:

• Matthew [Link] ”Tell the daughter of Zion, ‘Look, your king is coming
to you, humble, and mounted on a donkey, on a colt, the foal of a
donkey.’” (Jesus’ entry into Jerusalem, referencing a prophecy in
Zechariah)
• John [Link] ”Jesus answered, ‘My kingdom is not of this world. If my
kingdom were of this world, my servants would fight, because I would
not be delivered to the Jews. But my kingdom is not from here.’”
• Hebrews [Link] ”But about the Son he says, ‘Your throne, O God, is
forever and ever, and the scepter of righteousness is the scepter of your
kingdom.’”

1.5. Debates and Interpretations:

1.5.1. Divine vs. Human: There’s debate on whether Jesus saw himself as
fully divine, fully human, or both (divine-human). This relates to the concept
of the Trinity in Christian theology. Some scholars believe Jesus understood
himself as fully God, co-eternal with the Father. Others argue that Jesus
understood himself as a human being who was uniquely chosen and
empowered by God. Still others believe Jesus held a view of himself that
transcended the categories of human and divine altogether. The complexity of

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 Jesus’ self-understanding informs the development of Christology, the
doctrine about the nature of Christ in Christianity. The concept of the Trinity,
which affirms God as three persons in one being (Father, Son, and Holy
Spirit), is a later theological development that attempts to explain the
relationship between the divine and human natures of Jesus Christ.

1.5.2. Historical Context: Scholars analysing Jesus’ claims about his divinity
and sonship must consider the 1st-century Jewish context in which he lived.
Judaism at that time had a rich tradition of messianic expectation, with various
ideas about who the Messiah would be and what he would accomplish. Some
Jews believed the Messiah would be a political leader who would overthrow
Roman rule and restore Israel to its former glory. Others saw the Messiah as a
priestly figure who would restore purity to Jewish worship. Still others
awaited a suffering Messiah who would bear the sins of the people. Jesus’
self-understanding likely interacted with these various messianic expectations.
Additionally, the concept of “divine sonship” was not entirely foreign in
Judaism. The Hebrew Bible refers to the people of Israel as God’s sons (e.g.,
Deuteronomy 14:1) and some Jewish writings spoke of angelic beings as sons
of God. However, Jesus’ claims about his relationship with God the Father,
particularly his oneness with the Father, seem to go beyond these existing
concepts.

2. Portraits of Jesus
2.1. Jesus as Liberator:

2.1.1. Mark 1:40-[Link] In these passages, Jesus demonstrates his power to

liberate individuals from various forms of bondage. For instance, he heals a
man with leprosy, restores a paralytic’s ability to walk, and frees people from
demonic possession. These acts of liberation illustrate Jesus’ authority over
physical and spiritual afflictions, bringing hope and freedom to those in need.

2.1.2. Luke 10:25-37 (The Parable of the Good Samaritan): In this parable,
Jesus teaches about love and compassion for neighbours. A Samaritan,
traditionally seen as a despised outsider, shows mercy to a wounded man left
by the roadside, challenging societal prejudices. Jesus encourages his listeners

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 to emulate the Samaritan’s compassionate actions, promoting liberation from
prejudice and the call to love others selflessly.

2.2. Jesus as Co-sufferer:

2.2.1. Matthew 24:31-46 (The Sheep and the Goats): In this passage, Jesus
speaks of the final judgment, emphasizing the importance of caring for the
vulnerable. He identifies himself with the hungry, thirsty, stranger, naked, sick,
and imprisoned, stating that whenever his followers care for them, they are
doing it for him. This highlights the idea of Jesus co-suffering with those
experiencing various forms of adversity and suffering.

2.2.2. Mark 10:17-31 (The Rich Young Ruler): Jesus encounters a rich
young man who claims to have kept all the commandments from his youth.
However, Jesus challenges him to go further by selling his possessions, giving
to the poor, and following him. This encounter reveals Jesus’ call to sacrificial
discipleship and the willingness to share in the sufferings of others, including
the sacrifices they may need to make for liberation and justice.

2.3. Jesus as Dalit-Christ:

2.3.1. Mark 10: 17-31 (The Rich Young Ruler): In this story, a wealthy
young man approaches Jesus, seeking guidance on how to inherit eternal life.
Jesus responds by instructing him to sell his possessions, give to the poor, and
follow Him. This encounter highlights Jesus’ call to prioritize spiritual
richness over material wealth. It also emphasizes the importance of social
justice and equality, encouraging individuals to let go of their privileges and
shares with those in need.

2.3.2. Luke 16:19-31 (The Rich Man and Lazarus): In this parable, Jesus
contrasts the lives of a wealthy, self-indulgent man and a poor, diseased beggar
named Lazarus. The rich man lives a life of luxury, while Lazarus suffers at
his gate, longing for scraps from the rich man’s table. After their deaths,
Lazarus is rewarded in the afterlife, while the rich man experiences torment.
This parable highlights Jesus’ concern for the dispossessed and the
consequences of neglecting those in need. It urges listeners to recognize and
respond to the plight of the marginalized in society.

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 2.4. Jesus as Adivasi-Christ:

2.4.5. Matthew 25:31-46 (The Sheep and the Goats): In this teaching, Jesus
speaks about the final judgment, where He separates people into two groups:
the sheep (righteous) and the goats (unrighteous). He commends the sheep for
their acts of compassion and care toward the marginalized, such as feeding the
hungry, giving water to the thirsty, welcoming strangers, clothing the naked,
caring for the sick, and visiting those in prison. Jesus emphasizes that when
we serve others in need, we are serving Him. This passage underscores Jesus’
identification with the marginalized and His call to love and serve them.

2.5. Friend Of the Children and Women

2.5.1. Mark 5:26–34 (The Woman with the Issue of Blood): In this story, a
woman who had been suffering from a bleeding issue for twelve years
approaches Jesus in a crowd and touches his cloak, believing that doing so
would heal her. Jesus realizes someone has touched him and asks who it was.
The woman, trembling with fear, comes forward and explains her condition.
Jesus responds with compassion, reassuring her that her faith has made her
well.

2.5.2. Luke 13:10-17 (The Healing of a Crippled Woman): In this account,

Jesus encounters a woman who had been bent over for eighteen years due to a
disabling spirit. Upon seeing her, Jesus calls her over and heals her,
straightening her. This miraculous act sparks controversy among the religious
leaders, but Jesus defends his actions, emphasizing the importance of showing
mercy and compassion to those in need.

2.5.3. Mark 10:13-16 (Jesus Blesses the Children): In this passage, people
bring their little children to Jesus, hoping he would bless them. Initially, the
disciples rebuke the parents for bothering Jesus, but Jesus intervenes,
expressing his love for children and affirming their place in God’s Kingdom.
He embraces the children and teaches that the Kingdom of God belongs to
those who have a childlike faith.

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 2.6. Life giver, the guru ( Mark 4 and parallels)

2.6.1. Mark 4:35-41 and Parallels (Jesus Calms the Storm): In this story,
Jesus and his disciples are on a boat crossing the Sea of Galilee when a storm
arises and threatens to sink the boat. Jesus is asleep in the stern, prompting the
disciples to wake him and express their fear. Jesus then rises, rebukes the
storm, and brings peaceful calm to the sea. The disciples are amazed and ask
each other, “Who is this? Even the wind and the waves obey him!”

In this account, Jesus is portrayed as a life-giver who has power over

the forces of nature. He brings peace to the storm, which was a metaphor for
the chaos and turmoil of life on earth. This story emphasizes the nature of
Jesus as a powerful guru who holds the key to true peace and harmony.

In addition, the story also highlights the disciples’ journey of faith and
growth, as they witness the power of Jesus and come to recognize his identity
as the Messiah. Jesus’ calming of the storm reveals his divine power and
authority, awakening faith in those who witness it.

2.7. Empower, Enabler, Healer.

2.7.1. Empower: Matthew [Link] “And Jesus came and said to them, ‘All
authority in heaven and on earth has been given to me.’” - Mark [Link] “And he
said to them, ‘To you has been given the secret of the kingdom of God, but for
those outside everything is in parables.’”

In these verses, Jesus asserts his authority and power, both in heaven
and on earth. He imparts this authority to his disciples, enabling them to
continue his work and spread the message of the kingdom of God.

2.7.2. Enabler: Matthew [Link] “And he said to them, ‘Follow me, and I will
make you fishers of men.’” - Mark [Link] “And as he passed by, he saw Levi
the son of Alphaeus sitting at the tax booth, and he said to him, ‘Follow me.’
And he rose and followed him.”

` Jesus invites individuals to follow him and become his disciples. By

doing so, he enables them to experience a transformative change and equips
them to fulfil their potential in carrying out his mission.

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 2.7.3. Healer: Matthew [Link] “And he went throughout all Galilee, teaching
in their synagogues and proclaiming the gospel of the kingdom and healing
every disease and every affliction among the people.” - Mark [Link] “And he
said to her, ‘Daughter, your faith has made you well; go in peace, and be
healed of your disease.’”

Jesus is depicted as a powerful healer in the synoptic Gospels. He

shows compassion and heals people of various diseases and afflictions. His
healing acts not only alleviate physical suffering but also bring about spiritual
wholeness.

2.8. Self-Giving Servant

Jesus is also portrayed as a Self-Giving Servant in Mark 10:45, where it says:

“For even the Son of Man did not come to be served, but to serve, and to give
his life as a ransom for many.”

This verse shows that Jesus came to serve others, rather than to be served. He
didn’t seek power or prestige for himself, but instead, he demonstrated humility,
kindness, and compassion to those around him. Jesus’ ultimate act of self-giving was
when he sacrificed his own life on the cross as a ransom for the sins of humanity. This
act of service and sacrifice shows the depth of Jesus’ love for humanity and his
willingness to put others’ needs before his own.

Throughout the Gospels, we see Jesus washing the disciples’ feet, healing the
sick, and ministering to the poor and marginalized. He didn’t shy away from those
who were viewed as socially inferior or outcasts, but instead, he welcomed them and
showed them love and acceptance. All of these actions demonstrate Jesus’ self-giving
nature and his willingness to serve others with love and compassion.

Overall, Jesus’ portrayal as a Self-Giving Servant in Mark 10:45 emphasizes

the transformative power of selfless service and the depth of Jesus’ love for humanity.

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 2.9. Righteous Martyr ( Mark 8:31-38; 9: 31; 10:33f.,15:39)

Indeed, Jesus is portrayed as a Righteous Martyr in several passages

throughout the synoptic Gospels, including Mark 8:31-38, 9:31, 10:33f., 15:39, and
their parallels in other Gospel accounts. These passages highlight Jesus’ willingness to
suffer and give up his life for the sake of others.

In Mark 8:31-38, Jesus foretells his own death and resurrection, expressing
that he must undergo great suffering, be rejected by religious authorities, and
eventually be killed. He then invites his disciples to take up their own crosses and
follow him, emphasizing the call to self-sacrifice and the cost of discipleship.

In Mark 9:31, Jesus once again foretells his death and resurrection, and in
Mark 10:33f., he specifically mentions being mocked, spit upon, flogged, and killed.
These passages demonstrate Jesus’ awareness of his impending suffering and the
willingness to endure it for the sake of his mission.

Finally, in Mark 15:39, as Jesus hangs on the cross, a Roman centurion

witnesses his death and declares, “Truly this man was the Son of God.” This statement
serves as a testimony to Jesus’ righteousness and the significance of his sacrificial
death.

These portrayals of Jesus as a Righteous Martyr highlight his obedience to the

will of God and his commitment to fulfilling his divine purpose. His selfless sacrifice
serves as a means of redemption and reconciliation for humanity, demonstrating the
depth of his love and his willingness to bear the burdens of sin and injustice.

These passages challenge us to reflect on the cost of discipleship and to

emulate Jesus’ sacrificial love in our own lives, seeking to serve others and make a
difference in the world.

2.10. Representative of New Creation (Mark 4:1-41; Luke 12: 22-31)

In Mark 4:1-41, Jesus teaches a series of parables, including the Parable of the
Sower, the Parable of the Mustard Seed, and the Parable of the Yeast. These parables
emphasize the growth and transformation that occurs in the kingdom of God. Just as
seeds grow and produce abundant fruit, and as yeast leavens the entire dough, Jesus

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 portrays himself as the catalyst for a new creation, bringing about the transformation
of hearts and lives.

Similarly, in Luke 12:22-31, Jesus addresses his disciples’ concerns about

material possessions and worries about daily needs. He contrasts the worries of the
world with the abundant provision and care of God. Jesus encourages his followers to
seek God’s kingdom above all else, trusting in His provision and recognizing that they
are part of a new creation where God’s reign is established.

In these passages, Jesus presents himself as the embodiment of the new

creation, bringing about transformation, renewal, and a new way of living. Through
his teachings and actions, Jesus reveals the values and priorities of God’s kingdom
and invites his followers to participate in this new creation. He calls them to place
their trust in God’s provision, to seek His kingdom, and to experience the abundant
life that is found in living according to God’s purposes.

These portrayals of Jesus as a representative of the new creation highlight the

transformative power of his ministry and the invitation for all believers to become
partakers in the newness of life that he offers. It encourages us to examine our own
priorities, align them with God’s kingdom, and live in light of the new creation that
Jesus inaugurated.

⁎⁎⁎

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