Jesus in The Gospel According to Mark
By Kiara B.
The Gospel of Mark is the earliest Gospel that describes events in Jesus’ life as an adult man. It shows, among many qualities, that Jesus had immense compassion along with supernatural powers and wisdom and ability to guide people towards the Truth, or at least the truth he proclaimed. Moreover, this Gospel, as many others do, points to Jesus’ mission and resurrection following his persecution and death on the cross. As people’s astonishment and faith towards Jesus increased, Jewish priests and the Pharisees became increasingly threatened by his power. There was always opposition to Jesus and he and his disciples would counterattack with the “good news” he proclaimed. This Gospel has a similar but unique Christology when compared to other Gospels as it illustrates Jesus as many things: God or the resurrected Messiah, a powerful healer that did not want to be known, a wise teacher, and a person with followers as well as enemies who suffered greatly at the end of his life.
Firstly, Jesus is introduced as Jesus Christ, the Son of God (Mk 1:1). Isaiah is quoted when the Gospel points out that Jesus is basically being sent by God to straighten people’s paths (Mk 1:2-3). He is introduced as savior to the readers; this idea is solidified when Peter responds to him that he is the Messiah (Mk 7: 27-30). John first baptizes Jesus, from Nazareth, in Galilee and the Spirit is seen ascending like a dove from him (Mk 1: 12). On this, Graham Stanton writes in The Four Gospels, “When the Spirit enters Jesus he is transformed into a supernatural being…” (44). Jesus then stays in the wilderness for forty days where he is tempted by Satan but triumphs to then come back to proclaim the good news to the people; however, no specific battle or experiences are detailed about these days. The scribes accuse him of blasphemy but he proves to them that he is God and can forgive sins by healing others before their eyes (Mk 2: 1-12). He also challenges the law on the Sabbath by feeding people grains and shows that he is Lord even on this day (Mk. 2: 23-28). Then Jesus stills the wind with just his speech showing his immense supernatural power against even natural forces and his disciples should not fear, in him (Mk 4: 39).
Jesus’ power to heal is seen in various accounts throughout this Gospel; however, he is also very mysterious in that he wanted his powers to be kept secret and no one to talk about him even though a lot caught word. In many accounts of healings, Jesus alludes to faith as the factor that can heal one’s ailments and the power of prayer. In one instance, a leper comes to Jesus, he chooses to make him clean but tells him not to tell anyone. However, the leper did not comply, as many people did not when Jesus ordered them not to tell anyone what he could do (Mk 1:40). Later on, he performs an exorcism with an unclean spirit in the synagogue and shows that demons obey him. Due to this, Jesus starts to gain fame throughout Galilee. People with demons would come to him and he would cast them out.
In his assessment of the Gospels, Stanton believes there is a reason for Mark to write in the way he does. Stanton claims, “…the healing activity of Jesus…is usually seen as a summary…” (40). Mark seems to leave out unique statements that would make encounters happening at unique times and places contrast one another. Instead he makes them out to have almost identical resolutions. These are like repeated success stories of Jesus’ power to heal and cast out demons. Jesus also ordered his disciples to do what he did. Stanton says this is, “…in other words to continue the ministry of Jesus” (The Four Gospels 49). By him giving authority to his disciples to heal in his name he expands his followers. Stanton also mentions the use of the word “immediately” when the people were healed which is not found in others (The Four Gospels 40). Jesus would perform such miracles very rapidly alluding to his magical powers. In my opinion, the gospel is written like this to exalt Jesus as one of the Roman Gods whom were believed to do extraordinary things by snapping their fingers.
Moreover, Jesus is portrayed as a wise, authoritative teacher in many instances where he not only guided and taught his disciples but also, whole crowds. On the Sabbath, he enters the synagogue and his disciples note that he taught with authority and not like the scribes (Mk 1: 22). He appoints his twelve disciples on a mountain and travels with them to various places where he continues to heal and profess the good news. Jesus mentions that whoever does the will of god is his family (Mk 3: 31-35). He begins to use parables in his teachings for example, when he compares his word to a seed that when planted on good soil, bears fruit (Mk 4: 30-33). He warns his disciples on the mount of Olives to hold on to these teachings because many will try to lead them astray, many will pretend to be him, that earthquakes and famines will happen and that they will be persecuted but as long as they endure for the Holy Spirit, they will be saved (Mk 13: 9-13). Here, readers feeling lost or guilty of sinning could appeal to Jesus because he would take them under his wing and heal and guide them.
On another note, Jesus and his disciples seemed to be against the Pharisees whom he described as always following laws that did not pertain and unjustly collecting money from the people. Stirring controversy, Jesus points out nothing coming inside a person can defile, it is what comes out of them, pronouncing all foods clean when Pharisees accuse him for eating with defiled people, people who did not follow the washing laws (Mk 7: 5-14). He made it so that the temple would be a house of prayer and not a selling or buying place; as a result, chief priests wanted to kill him because they feared his power to leave everyone spellbound to his word (Mk 11: 15- 33). Stanton explains that Mark pronounces all of these altercations with the Jewish people to make sense of his sentencing by the Jews (The Four Gospels 54). Also, I believe that this Gospel is trying to make people firm in their following of Jesus and not the Jews, so he creates stark sides where the Jews are seen as money worshippers who go by old laws and Jesus as one who honors the poor and has come to spread the good news.
The great suffering that Jesus’ went through was told to the disciples on three occasions (Mk 8: 33, 9: 31, 10: 33-34). According to Mark all that he had prophesized happened; he suffered a violent death on the cross but rose in three days. This would make sense to include the account of the persecution, death and resurrection just as he had said it would be, to further his status as Prophet and Savior; because his death would be for man. Stanton says that there is no explicit account in the three gospels of him appearing after the resurrection even though the white robed young man said he would appear in Galilee (The Four Gospels 56).
All of these are examples of how this Gospel portrays Jesus as the Son of God, the Messiah, a healer, and teacher but also a person who didn’t want to be known to the public. Many labels are imprinted in this Gospel and they served the foundation for the spread and popularity of Christianity. Jesus, according to Mark’s and other gospels had a capacity to amaze and astound whole villages and when people got word they would rush to him so it was no surprise that Christianity expanded the way it did. However, the hidden motivations to write this Gospel and the intended audience makes it hard to take this Christology as fact especially when comparing it to later ones.
Works Cited
The Bible. New York: Oxford University Press, 1977.
Stanton, Graham N. The Gospels and Jesus. New York: Oxford University Press, 1989.
Firstly, Jesus is introduced as Jesus Christ, the Son of God (Mk 1:1). Isaiah is quoted when the Gospel points out that Jesus is basically being sent by God to straighten people’s paths (Mk 1:2-3). He is introduced as savior to the readers; this idea is solidified when Peter responds to him that he is the Messiah (Mk 7: 27-30). John first baptizes Jesus, from Nazareth, in Galilee and the Spirit is seen ascending like a dove from him (Mk 1: 12). On this, Graham Stanton writes in The Four Gospels, “When the Spirit enters Jesus he is transformed into a supernatural being…” (44). Jesus then stays in the wilderness for forty days where he is tempted by Satan but triumphs to then come back to proclaim the good news to the people; however, no specific battle or experiences are detailed about these days. The scribes accuse him of blasphemy but he proves to them that he is God and can forgive sins by healing others before their eyes (Mk 2: 1-12). He also challenges the law on the Sabbath by feeding people grains and shows that he is Lord even on this day (Mk. 2: 23-28). Then Jesus stills the wind with just his speech showing his immense supernatural power against even natural forces and his disciples should not fear, in him (Mk 4: 39).
Jesus’ power to heal is seen in various accounts throughout this Gospel; however, he is also very mysterious in that he wanted his powers to be kept secret and no one to talk about him even though a lot caught word. In many accounts of healings, Jesus alludes to faith as the factor that can heal one’s ailments and the power of prayer. In one instance, a leper comes to Jesus, he chooses to make him clean but tells him not to tell anyone. However, the leper did not comply, as many people did not when Jesus ordered them not to tell anyone what he could do (Mk 1:40). Later on, he performs an exorcism with an unclean spirit in the synagogue and shows that demons obey him. Due to this, Jesus starts to gain fame throughout Galilee. People with demons would come to him and he would cast them out.
In his assessment of the Gospels, Stanton believes there is a reason for Mark to write in the way he does. Stanton claims, “…the healing activity of Jesus…is usually seen as a summary…” (40). Mark seems to leave out unique statements that would make encounters happening at unique times and places contrast one another. Instead he makes them out to have almost identical resolutions. These are like repeated success stories of Jesus’ power to heal and cast out demons. Jesus also ordered his disciples to do what he did. Stanton says this is, “…in other words to continue the ministry of Jesus” (The Four Gospels 49). By him giving authority to his disciples to heal in his name he expands his followers. Stanton also mentions the use of the word “immediately” when the people were healed which is not found in others (The Four Gospels 40). Jesus would perform such miracles very rapidly alluding to his magical powers. In my opinion, the gospel is written like this to exalt Jesus as one of the Roman Gods whom were believed to do extraordinary things by snapping their fingers.
Moreover, Jesus is portrayed as a wise, authoritative teacher in many instances where he not only guided and taught his disciples but also, whole crowds. On the Sabbath, he enters the synagogue and his disciples note that he taught with authority and not like the scribes (Mk 1: 22). He appoints his twelve disciples on a mountain and travels with them to various places where he continues to heal and profess the good news. Jesus mentions that whoever does the will of god is his family (Mk 3: 31-35). He begins to use parables in his teachings for example, when he compares his word to a seed that when planted on good soil, bears fruit (Mk 4: 30-33). He warns his disciples on the mount of Olives to hold on to these teachings because many will try to lead them astray, many will pretend to be him, that earthquakes and famines will happen and that they will be persecuted but as long as they endure for the Holy Spirit, they will be saved (Mk 13: 9-13). Here, readers feeling lost or guilty of sinning could appeal to Jesus because he would take them under his wing and heal and guide them.
On another note, Jesus and his disciples seemed to be against the Pharisees whom he described as always following laws that did not pertain and unjustly collecting money from the people. Stirring controversy, Jesus points out nothing coming inside a person can defile, it is what comes out of them, pronouncing all foods clean when Pharisees accuse him for eating with defiled people, people who did not follow the washing laws (Mk 7: 5-14). He made it so that the temple would be a house of prayer and not a selling or buying place; as a result, chief priests wanted to kill him because they feared his power to leave everyone spellbound to his word (Mk 11: 15- 33). Stanton explains that Mark pronounces all of these altercations with the Jewish people to make sense of his sentencing by the Jews (The Four Gospels 54). Also, I believe that this Gospel is trying to make people firm in their following of Jesus and not the Jews, so he creates stark sides where the Jews are seen as money worshippers who go by old laws and Jesus as one who honors the poor and has come to spread the good news.
The great suffering that Jesus’ went through was told to the disciples on three occasions (Mk 8: 33, 9: 31, 10: 33-34). According to Mark all that he had prophesized happened; he suffered a violent death on the cross but rose in three days. This would make sense to include the account of the persecution, death and resurrection just as he had said it would be, to further his status as Prophet and Savior; because his death would be for man. Stanton says that there is no explicit account in the three gospels of him appearing after the resurrection even though the white robed young man said he would appear in Galilee (The Four Gospels 56).
All of these are examples of how this Gospel portrays Jesus as the Son of God, the Messiah, a healer, and teacher but also a person who didn’t want to be known to the public. Many labels are imprinted in this Gospel and they served the foundation for the spread and popularity of Christianity. Jesus, according to Mark’s and other gospels had a capacity to amaze and astound whole villages and when people got word they would rush to him so it was no surprise that Christianity expanded the way it did. However, the hidden motivations to write this Gospel and the intended audience makes it hard to take this Christology as fact especially when comparing it to later ones.
Works Cited
The Bible. New York: Oxford University Press, 1977.
Stanton, Graham N. The Gospels and Jesus. New York: Oxford University Press, 1989.
Christina S.
the new light in the gospel of john
The book of John begins with a description of Jesus that does not start with his human birth or childhood but instead uses a poetic description of how Jesus is and was eternal through oneness with God. The gospel states: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made,” (John 1:1-3). This mystic depiction sets up the stage for Jesus as a divine character: in the book of John, Jesus is portrayed as having some superhuman knowledge of the world and his place in it (his prophecies); he is also shown to have the ability to perform physical healing (his miracles); and Jesus acknowledges and agrees with his divine status, as we will see in his changing relationship with John the Baptist.
There are, however, also times where Jesus is described as acting from human emotion. For example Jesus becomes upset that people were breaking the laws in the Temple. But despite these human emotions, these actions are still a part of his divine nature. They are explained through the Hebrew scriptures as John references Psalm 69:9, “His disciples remembered that it is written: 'Zeal for your house will consume me,'” (John 2:17). Jesus also refers to God as his “Father” in this instance—this infers he has a more intimate relationship with God than his contemporaries would.
One of the many themes in the Gospel of John is this connection of Jesus to the Hebrew scriptures. The first poetic description in John includes, “Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it,” (John 1: 1-3). This tone is very similar to the beginning of Genesis in the description of the creation of the world: “In the beginning God created the heavens and the earth...God made two great lights—the greater light to govern the day and the lesser light to govern the night,” (Genesis 1:1-3;16). John is thus equating Jesus' status to that of something that is made from the beginning of time. He says about Jesus, “...who is himself God...”, that he is a “light” who has power or control over a “darkness” (John 1:18).
Jesus later confesses to not only having this light, but to having control or power to give light to those who follow him: “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life,” (John 8:12). This is further expanded upon when Jesus promises that he will leave an advocate (the Holy Spirit) in his place after he leaves (John 14:15-17).
Another connection to the Hebrew scriptures in the Gospel of John is the story of John the Baptist and his testimony. John the Baptist is another figure who appears early in the gospel and is brought up multiple times thereafter. The first mention of John the Baptist makes his role clear: he was sent by God to prophesy about Jesus' coming. However, just because he came before Jesus does not mean that he was more important than Jesus (John 1:6-8). In John's account, it is clear to the Baptist himself that Jesus had “been before” himself and John the Baptist denied publicly that he was the Messiah, or even a prophet (John 1:19-21). The testimony is brought up in the Gospel of John when Jesus declares that God sent John the Baptist to testify so that they could believe in Jesus. Jesus even gives the Baptist some divinity status: “John was a lamp that burned and gave light, and you chose for a time to enjoy his light” (John 5:35). “Light” is still the marker of divinity.
Once again, reference to the Hebrew scriptures is made to describe who The Baptist is prophesizing about: “...in the words of Isaiah the prophet, 'I am the voice of one calling in the wilderness, “Make straight the way for the Lord”’” (John 1:23). When the Jewish leaders ask the reason for John's baptizing since he pronounced himself to not be special in any way, the Baptist's response is that he merely uses water to baptize and continues, “but among you stands one you do not know. He is the one who comes after me, the straps of whose sandals I am not worthy to untie,” (John 1:26-27). The testimony of John the Baptist is brought back in John 3, where John the Baptist's disciples are concerned that Jesus is baptizing his own followers. The Baptist reiterates that Jesus is above him, even though he was baptizing before Jesus, and in addition, “He must become greater; I must become less.” (John 3:30).
It is evident that the Gospel of John reminds readers that though John and Jesus were both baptizing at the same time, any kind of special status the Baptist had before and during Jesus' time was temporary, and Jesus' status was always above John's (John Among the Gospels 204). This was an attempt by the writer of the gospel to cover any suspicion about a situation where, “John appeared to be the originator and leader of a movement Jesus joined,” (John Among the Gospels 206). This would imply that Jesus merely joined and took over John's ministry, when in fact he completed and transformed it.
The relationship between Jesus and John the Baptist is made to seem more supernatural. The Baptist claims to not know Jesus before meeting him—but instantly recognizes him saying, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29). Whereas in the gospel of Luke, the author claims that John the Baptist's mother was related to Jesus' mother, implying that they would most likely know each other (John Among the Gospels 207). This is because John's gospel emphasizes Jesus' divinity over his humanity.
John the Baptist's testimony seems to have only been important for a period of time during Jesus' life. When once again Jesus is defending his status with the religious leaders, there is no mention of John the Baptist's testimony in Jesus' defense of himself. He draws instead on the law that requires two testimonies to prove truth, but instead of using John the Baptist as a witness, Jesus simply uses himself and God (John 8:14-17). This is to show his authority comes from his divinity rather than needing human acknowledgment.
The Gospel of John tries to show the noncontradictory relationship between Jesus and John the Baptist and the validity of Jesus' status as the Son of God. This is through the spiritual relationship Jesus and John the Baptist had with each other. The Gospel of John says that John the Baptist had the divine “light” for a little while before Jesus took it over as God had planned it. John wanted to clarify the relationship between the two as not being a competition but an intentionally shared one. But most importantly, John's account of the divine from the perspective of human understanding is meant to be limited. This is what happens when the disciples are not aware of the significance of what Jesus alludes to in many situations, until after his crusifiction and resurrection (John Among the Gospels 207). What we are to believe is that, ultimately, in the Gospel of John, the only authority that would fully understand Jesus' divine status during his ministry would be Jesus himself, the light and the Word.
1. D. Moody Smith, “John, an Independent Gospel,” in John Among the Gospels (South Carolina: University of South Carolina Press, 2001), 195-241.
There are, however, also times where Jesus is described as acting from human emotion. For example Jesus becomes upset that people were breaking the laws in the Temple. But despite these human emotions, these actions are still a part of his divine nature. They are explained through the Hebrew scriptures as John references Psalm 69:9, “His disciples remembered that it is written: 'Zeal for your house will consume me,'” (John 2:17). Jesus also refers to God as his “Father” in this instance—this infers he has a more intimate relationship with God than his contemporaries would.
One of the many themes in the Gospel of John is this connection of Jesus to the Hebrew scriptures. The first poetic description in John includes, “Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it,” (John 1: 1-3). This tone is very similar to the beginning of Genesis in the description of the creation of the world: “In the beginning God created the heavens and the earth...God made two great lights—the greater light to govern the day and the lesser light to govern the night,” (Genesis 1:1-3;16). John is thus equating Jesus' status to that of something that is made from the beginning of time. He says about Jesus, “...who is himself God...”, that he is a “light” who has power or control over a “darkness” (John 1:18).
Jesus later confesses to not only having this light, but to having control or power to give light to those who follow him: “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life,” (John 8:12). This is further expanded upon when Jesus promises that he will leave an advocate (the Holy Spirit) in his place after he leaves (John 14:15-17).
Another connection to the Hebrew scriptures in the Gospel of John is the story of John the Baptist and his testimony. John the Baptist is another figure who appears early in the gospel and is brought up multiple times thereafter. The first mention of John the Baptist makes his role clear: he was sent by God to prophesy about Jesus' coming. However, just because he came before Jesus does not mean that he was more important than Jesus (John 1:6-8). In John's account, it is clear to the Baptist himself that Jesus had “been before” himself and John the Baptist denied publicly that he was the Messiah, or even a prophet (John 1:19-21). The testimony is brought up in the Gospel of John when Jesus declares that God sent John the Baptist to testify so that they could believe in Jesus. Jesus even gives the Baptist some divinity status: “John was a lamp that burned and gave light, and you chose for a time to enjoy his light” (John 5:35). “Light” is still the marker of divinity.
Once again, reference to the Hebrew scriptures is made to describe who The Baptist is prophesizing about: “...in the words of Isaiah the prophet, 'I am the voice of one calling in the wilderness, “Make straight the way for the Lord”’” (John 1:23). When the Jewish leaders ask the reason for John's baptizing since he pronounced himself to not be special in any way, the Baptist's response is that he merely uses water to baptize and continues, “but among you stands one you do not know. He is the one who comes after me, the straps of whose sandals I am not worthy to untie,” (John 1:26-27). The testimony of John the Baptist is brought back in John 3, where John the Baptist's disciples are concerned that Jesus is baptizing his own followers. The Baptist reiterates that Jesus is above him, even though he was baptizing before Jesus, and in addition, “He must become greater; I must become less.” (John 3:30).
It is evident that the Gospel of John reminds readers that though John and Jesus were both baptizing at the same time, any kind of special status the Baptist had before and during Jesus' time was temporary, and Jesus' status was always above John's (John Among the Gospels 204). This was an attempt by the writer of the gospel to cover any suspicion about a situation where, “John appeared to be the originator and leader of a movement Jesus joined,” (John Among the Gospels 206). This would imply that Jesus merely joined and took over John's ministry, when in fact he completed and transformed it.
The relationship between Jesus and John the Baptist is made to seem more supernatural. The Baptist claims to not know Jesus before meeting him—but instantly recognizes him saying, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29). Whereas in the gospel of Luke, the author claims that John the Baptist's mother was related to Jesus' mother, implying that they would most likely know each other (John Among the Gospels 207). This is because John's gospel emphasizes Jesus' divinity over his humanity.
John the Baptist's testimony seems to have only been important for a period of time during Jesus' life. When once again Jesus is defending his status with the religious leaders, there is no mention of John the Baptist's testimony in Jesus' defense of himself. He draws instead on the law that requires two testimonies to prove truth, but instead of using John the Baptist as a witness, Jesus simply uses himself and God (John 8:14-17). This is to show his authority comes from his divinity rather than needing human acknowledgment.
The Gospel of John tries to show the noncontradictory relationship between Jesus and John the Baptist and the validity of Jesus' status as the Son of God. This is through the spiritual relationship Jesus and John the Baptist had with each other. The Gospel of John says that John the Baptist had the divine “light” for a little while before Jesus took it over as God had planned it. John wanted to clarify the relationship between the two as not being a competition but an intentionally shared one. But most importantly, John's account of the divine from the perspective of human understanding is meant to be limited. This is what happens when the disciples are not aware of the significance of what Jesus alludes to in many situations, until after his crusifiction and resurrection (John Among the Gospels 207). What we are to believe is that, ultimately, in the Gospel of John, the only authority that would fully understand Jesus' divine status during his ministry would be Jesus himself, the light and the Word.
1. D. Moody Smith, “John, an Independent Gospel,” in John Among the Gospels (South Carolina: University of South Carolina Press, 2001), 195-241.
Two Sides of Jesus
By Larry M.
The Gospel of Matthew begins by telling about the birth of Jesus. The gospel proceeds to tell how God had spared Jesus from the hands of King Herod. Then the text tells of Jesus being baptized while revealing His first teaching of this gospel as Jesus tells John the Baptist that the righteousness of His baptism needs fulfilled (Mt 3:15). This begins a pattern of great teaching by Jesus. Even though He wasn’t formally trained in education, this displays a deep wisdom. Through this wisdom, Jesus’ character manifests through his teachings and his healings. Jesus’ wisdom became more evident during the temptation from satan (Mt 4:1-11). The theme of the next few chapters speaks of Jesus’ ministering to the multitude regarding who are considered the blessed and Jesus also tells of the way people should follow the law and how they should be obedient in specific ways which are pleasing to God, such as not committing adultery and loving your enemies (5:27,44). Jesus proceeds to teach us to not judge others and beware of false prophets (7:1, 15). The gospel then speaks of healings Jesus performed in which in the midst of those Jesus gives his invitation for “all that are heavy laden, and (He) will give you rest” (11:28). In Chapter 12, Jesus goes on to defend himself that he is healing by the spirit of God and not by the spirit of Satan, as the Pharisees accused him of (12:27-28). Further in the chapter, Jesus speaks more about his just character of judgment which is seen in the heart of man and produces words of condemnation (12:35-37). Jesus proceeds to tell the people parables. These parables provide evidence of the greatness of Jesus’ infinite wisdom. Jesus explains to the disciples why he uses parables and how they shall understand the mysteries of heaven but many people shall not (13:11-17). Jesus further reveals his deity by performing miracles such as feeding the five thousand and walking on water (14:19-21, 25-33). This eventually leads to the conversation between Peter and Jesus as Peter confesses that Jesus is the son of God, and Jesus says that His church will be built upon this rock (16: 16-18). Jesus goes on to speak to the disciples about their unbelief and explains to them who are the greatest in the kingdom of heaven (17:17-20, 18:3-5). Jesus continues to minister about temptations to sin and forgiveness (18). Jesus speaks of how to have eternal life. He says children are as the kingdom of heaven. Jesus also says it is difficult for a rich man to enter into the kingdom of heaven. Jesus states that those who forsake all others for his sake will inherit eternal life (19). Jesus tells more about parables of the kingdom of heaven explaining further that the last shall be first and the first last, and many will be called and few chosen (20:16). After once again foretelling his crucifixion, Jesus performs more healings and then enters Jerusalem (21). Jesus then speaks to chief priests, explaining his authority using parables. The Pharisees then tried to entangle Jesus in his talk by asking him about if there should be tribute given to Caesar. Jesus is also questioned about the resurrection and about the greatest commandment, in which Jesus was able to answer astonishing the multitude (22). Jesus then proceeds to denounce the scribes and Pharisees, calling them hypocrites for their blind religiousness (23). Jesus then tells the disciples about signs before the end. He tells about those coming saying they are Christ, and about the coming of the Son of Man after the tribulation, and how no one knows the day of His coming (24). After speaking of the parables of the ten virgins and the talents (25), Jesus tells of the plot of his death. Jesus and disciples then have the last supper, Jesus foretells Peter’s denial, and Jesus prays in the garden of Gethsemane (26). Jesus is then betrayed and arrested, as told in Chapter 26; this is the last section of extended dialogue by Jesus before the resurrection. Here Jesus confirms to the high priest that he is indeed the Christ. The final two chapters of Matthew tell of the crucifixion, burial, and end the gospel with Jesus’ resurrection and his final instructions to the disciples to teach all nations while comforting them about his eternal presence.
The Gospel of Matthew gives two different impressions of Jesus; a compassionate, forgiving earthly Jesus and a figure of judgment looking to seek out punishment for the unjust (The Pacifist Jesus….1). A prime example of the compassionate Jesus is when Jesus speaks of the greatest commandment involving loving God and your neighbor as yourself (Mt 22:37-39). More compassion is revealed when Jesus heals the blind men in chapter 9 and 20. There are more accounts of Jesus’ mercy and meekness throughout his arrest and poor treatment as he doesn’t get angry or resist (The Pacifist Jesus… 2). This meekness and gentleness of Jesus is representative of his character not just in Matthew, but in other New Testament writings. Matthew emphasizes this meekness throughout much of his gospel.
Another side of Jesus’ character is also shown in this gospel, the Jesus of punishment and judgment. A good example of Jesus’ power of punishment comes when Jesus meets the two possessed in chapter 8, and they were fearful of the punishment and torment in which Jesus had the power to enforce. Another important reference in Matthew’s Gospel of Jesus’ more judgmental character is patterned throughout the gospel in language of “fiery punishment” and speaking of Hades and Gahanna of fire in which Jesus speaks about (The Pacifist Jesus… 3).
After reading the Gospel of Matthew, a conclusion could be made that there are two very different presentations of Jesus’ in this gospel. The pacifist, non-violent, merciful Jesus versus the judgmental, punishing Jesus. This “vengeful” figure of Jesus was written by Matthew to help a then embattled community cope with critical circumstances (The Pacifist Jesus…5). The author of “The Pacifist Jesus and the Violent Jesus in the Gospel of Matthew” writes that Matthew portrays two very different Jesus’ and that the more earthly Jesus should be promoted and that the more judgmental portrayal of Jesus should disturb Christians today (The Pacifist Jesus…5). However, a reconciliation of those two characteristics of Jesus should be considered, because without a judgment to be saved from then there wouldn’t need to be a measure of mercy shown by Jesus.
Sim, D.C. “The Pacifist Jesus and the Violent Jesus in the Gospel of Matthew.” HTS Teologiese Studies/Theological Studies 67, #860 (2011): 1-6. Accessed October 3, 2013. 10.4102/hts.v67i1.860.
The Gospel of Matthew begins by telling about the birth of Jesus. The gospel proceeds to tell how God had spared Jesus from the hands of King Herod. Then the text tells of Jesus being baptized while revealing His first teaching of this gospel as Jesus tells John the Baptist that the righteousness of His baptism needs fulfilled (Mt 3:15). This begins a pattern of great teaching by Jesus. Even though He wasn’t formally trained in education, this displays a deep wisdom. Through this wisdom, Jesus’ character manifests through his teachings and his healings. Jesus’ wisdom became more evident during the temptation from satan (Mt 4:1-11). The theme of the next few chapters speaks of Jesus’ ministering to the multitude regarding who are considered the blessed and Jesus also tells of the way people should follow the law and how they should be obedient in specific ways which are pleasing to God, such as not committing adultery and loving your enemies (5:27,44). Jesus proceeds to teach us to not judge others and beware of false prophets (7:1, 15). The gospel then speaks of healings Jesus performed in which in the midst of those Jesus gives his invitation for “all that are heavy laden, and (He) will give you rest” (11:28). In Chapter 12, Jesus goes on to defend himself that he is healing by the spirit of God and not by the spirit of Satan, as the Pharisees accused him of (12:27-28). Further in the chapter, Jesus speaks more about his just character of judgment which is seen in the heart of man and produces words of condemnation (12:35-37). Jesus proceeds to tell the people parables. These parables provide evidence of the greatness of Jesus’ infinite wisdom. Jesus explains to the disciples why he uses parables and how they shall understand the mysteries of heaven but many people shall not (13:11-17). Jesus further reveals his deity by performing miracles such as feeding the five thousand and walking on water (14:19-21, 25-33). This eventually leads to the conversation between Peter and Jesus as Peter confesses that Jesus is the son of God, and Jesus says that His church will be built upon this rock (16: 16-18). Jesus goes on to speak to the disciples about their unbelief and explains to them who are the greatest in the kingdom of heaven (17:17-20, 18:3-5). Jesus continues to minister about temptations to sin and forgiveness (18). Jesus speaks of how to have eternal life. He says children are as the kingdom of heaven. Jesus also says it is difficult for a rich man to enter into the kingdom of heaven. Jesus states that those who forsake all others for his sake will inherit eternal life (19). Jesus tells more about parables of the kingdom of heaven explaining further that the last shall be first and the first last, and many will be called and few chosen (20:16). After once again foretelling his crucifixion, Jesus performs more healings and then enters Jerusalem (21). Jesus then speaks to chief priests, explaining his authority using parables. The Pharisees then tried to entangle Jesus in his talk by asking him about if there should be tribute given to Caesar. Jesus is also questioned about the resurrection and about the greatest commandment, in which Jesus was able to answer astonishing the multitude (22). Jesus then proceeds to denounce the scribes and Pharisees, calling them hypocrites for their blind religiousness (23). Jesus then tells the disciples about signs before the end. He tells about those coming saying they are Christ, and about the coming of the Son of Man after the tribulation, and how no one knows the day of His coming (24). After speaking of the parables of the ten virgins and the talents (25), Jesus tells of the plot of his death. Jesus and disciples then have the last supper, Jesus foretells Peter’s denial, and Jesus prays in the garden of Gethsemane (26). Jesus is then betrayed and arrested, as told in Chapter 26; this is the last section of extended dialogue by Jesus before the resurrection. Here Jesus confirms to the high priest that he is indeed the Christ. The final two chapters of Matthew tell of the crucifixion, burial, and end the gospel with Jesus’ resurrection and his final instructions to the disciples to teach all nations while comforting them about his eternal presence.
The Gospel of Matthew gives two different impressions of Jesus; a compassionate, forgiving earthly Jesus and a figure of judgment looking to seek out punishment for the unjust (The Pacifist Jesus….1). A prime example of the compassionate Jesus is when Jesus speaks of the greatest commandment involving loving God and your neighbor as yourself (Mt 22:37-39). More compassion is revealed when Jesus heals the blind men in chapter 9 and 20. There are more accounts of Jesus’ mercy and meekness throughout his arrest and poor treatment as he doesn’t get angry or resist (The Pacifist Jesus… 2). This meekness and gentleness of Jesus is representative of his character not just in Matthew, but in other New Testament writings. Matthew emphasizes this meekness throughout much of his gospel.
Another side of Jesus’ character is also shown in this gospel, the Jesus of punishment and judgment. A good example of Jesus’ power of punishment comes when Jesus meets the two possessed in chapter 8, and they were fearful of the punishment and torment in which Jesus had the power to enforce. Another important reference in Matthew’s Gospel of Jesus’ more judgmental character is patterned throughout the gospel in language of “fiery punishment” and speaking of Hades and Gahanna of fire in which Jesus speaks about (The Pacifist Jesus… 3).
After reading the Gospel of Matthew, a conclusion could be made that there are two very different presentations of Jesus’ in this gospel. The pacifist, non-violent, merciful Jesus versus the judgmental, punishing Jesus. This “vengeful” figure of Jesus was written by Matthew to help a then embattled community cope with critical circumstances (The Pacifist Jesus…5). The author of “The Pacifist Jesus and the Violent Jesus in the Gospel of Matthew” writes that Matthew portrays two very different Jesus’ and that the more earthly Jesus should be promoted and that the more judgmental portrayal of Jesus should disturb Christians today (The Pacifist Jesus…5). However, a reconciliation of those two characteristics of Jesus should be considered, because without a judgment to be saved from then there wouldn’t need to be a measure of mercy shown by Jesus.
Sim, D.C. “The Pacifist Jesus and the Violent Jesus in the Gospel of Matthew.” HTS Teologiese Studies/Theological Studies 67, #860 (2011): 1-6. Accessed October 3, 2013. 10.4102/hts.v67i1.860.
The Suffering Son of God
Lyanne Damra
In the Gospel of Mark, there is no birth story of Jesus or any stories of his childhood for that matter. The way Mark begins and ends his gospel is very unique to the other gospels because there are no beginning or ending stories. There are no accounts of Virgin Mary and the birth of Jesus. Descriptions of Jesus are of him as a grown man. Mark’s Portrayal of Jesus is more human like, and not as divine as the other gospels depict. For example, the Gospel states: “And Jesus said to him, ‘Why do you call me good? No one is good but God alone.’” (Mark 10:18), implying that he himself is not god. The way Mark depicts Jesus is as him transforming into the son of god, upgrading to that status, unlike in the Gospel of John where he believes that Jesus was pre-existing well before them all.
Mark also writes about Jesus’ authority being challenged, and how people were skeptical about all the things he was doing (Mark 11; 27-37). Mark describes Jesus’ divinity as well as his humanity. He writes plentiful stories about Jesus and his miracles and healing powers, which in Mark’s opinion proves why Jesus is the messiah. As well as the fact that he predicted his own death: “The son of man will be delivered into the hands of men, and they will kill him; and when he is killed, after three days he will rise,” (Mark 9:30). But Jesus also displays human emotions and needs. In (Mark 4:38) it states “But he was in the stern, asleep on the cushion…” This suggests that Jesus, like every man needs sleep, making him a little ungodly. This Gospel mainly documents Jesus’ actions and life rather than his teachings. They were written as parables of what he did like heal the sick for example, raise people from the dead, walked on the sea, etc.
According to Douglas Moo, author of “Question Mark: Understanding the Gospel of Mark,” Mark is recounting scenes from Jesus’ life very rapidly and immediately. Moo breaks down Mark’s “fast paced narrative” into seven basic sections. Preliminaries to the ministry, First part of the Galilean ministry, Second part of the Galilean ministry, The concluding phase of the Galilean ministry, The way of glory and suffering, Final ministry in Jerusalem, and The passion and empty-tomb narratives. He divides or groups, (perhaps being the better word), the verses into similar categories.
The first two of the seven sections describe the ‘beginning’ of the ‘good news’ about Jesus Christ in the missionary of John the Baptist, his baptism by John (Mark1:9-11) and his temptation by Satan in the wilderness. (Mark 1:12-12). Mark gives us a glimpse of Jesus’ everyday life of teachings, healings and exorcisms, and how these unnatural events gathered crowds of people.
The several themes that Mark seems to emphasize are the events that focus on Jesus’ controversy with Jewish leaders: controversies over his claim to be able to forgive sins, over his fellowship with ‘tax collectors and “sinners”, over his disciples’ failure to fast regularly (Mark 2: 1-22) and over the Sabbath. Mark describes the four types of miracles that Jesus performs during the Second part of the Galilean ministry. A nature miracle, the calming of the storm (Mark 4:35-41); an exorcism miracle, casting out demons from a man (Mark 5: 1-20); a healing miracle, healing a woman with an overflow of blood (Mark 5:25-34); and a resurrection miracle, bring a girl back from the dead (Mark 5: 21-24, 35-43). These miracles allow the readers to understand why people regard Jesus as the son of god.
There is no doubt that Mark thinks that Jesus is the son of god and is divine, but compared to the other gospels written, Mark’s portrayal of Jesus is the most human like. His is the most objective, unlike Matthew and Luke’s Gospels, Mark doesn’t bolster the credibility of Jesus to increase his divinity. Mark’s portrait of Jesus is a man of action. For instance in (Mark 6:48) “…And about the fourth watch of the night he came to them, walking on the sea.” Or when Jesus healed a blind man, (Mark 8:22-26). The Gospel of Mark illustrates Jesus as a man, a person, and the gospel reveals what Jesus did rather than what he said. Overall Mark depicts Jesus as the suffering servant of god.
Moo, Douglas. "Question Mark: Understanding the Gospel of Mark." Theologynetwork.org. N.p., n.d. Web. 6 Oct. 2013.
In the Gospel of Mark, there is no birth story of Jesus or any stories of his childhood for that matter. The way Mark begins and ends his gospel is very unique to the other gospels because there are no beginning or ending stories. There are no accounts of Virgin Mary and the birth of Jesus. Descriptions of Jesus are of him as a grown man. Mark’s Portrayal of Jesus is more human like, and not as divine as the other gospels depict. For example, the Gospel states: “And Jesus said to him, ‘Why do you call me good? No one is good but God alone.’” (Mark 10:18), implying that he himself is not god. The way Mark depicts Jesus is as him transforming into the son of god, upgrading to that status, unlike in the Gospel of John where he believes that Jesus was pre-existing well before them all.
Mark also writes about Jesus’ authority being challenged, and how people were skeptical about all the things he was doing (Mark 11; 27-37). Mark describes Jesus’ divinity as well as his humanity. He writes plentiful stories about Jesus and his miracles and healing powers, which in Mark’s opinion proves why Jesus is the messiah. As well as the fact that he predicted his own death: “The son of man will be delivered into the hands of men, and they will kill him; and when he is killed, after three days he will rise,” (Mark 9:30). But Jesus also displays human emotions and needs. In (Mark 4:38) it states “But he was in the stern, asleep on the cushion…” This suggests that Jesus, like every man needs sleep, making him a little ungodly. This Gospel mainly documents Jesus’ actions and life rather than his teachings. They were written as parables of what he did like heal the sick for example, raise people from the dead, walked on the sea, etc.
According to Douglas Moo, author of “Question Mark: Understanding the Gospel of Mark,” Mark is recounting scenes from Jesus’ life very rapidly and immediately. Moo breaks down Mark’s “fast paced narrative” into seven basic sections. Preliminaries to the ministry, First part of the Galilean ministry, Second part of the Galilean ministry, The concluding phase of the Galilean ministry, The way of glory and suffering, Final ministry in Jerusalem, and The passion and empty-tomb narratives. He divides or groups, (perhaps being the better word), the verses into similar categories.
The first two of the seven sections describe the ‘beginning’ of the ‘good news’ about Jesus Christ in the missionary of John the Baptist, his baptism by John (Mark1:9-11) and his temptation by Satan in the wilderness. (Mark 1:12-12). Mark gives us a glimpse of Jesus’ everyday life of teachings, healings and exorcisms, and how these unnatural events gathered crowds of people.
The several themes that Mark seems to emphasize are the events that focus on Jesus’ controversy with Jewish leaders: controversies over his claim to be able to forgive sins, over his fellowship with ‘tax collectors and “sinners”, over his disciples’ failure to fast regularly (Mark 2: 1-22) and over the Sabbath. Mark describes the four types of miracles that Jesus performs during the Second part of the Galilean ministry. A nature miracle, the calming of the storm (Mark 4:35-41); an exorcism miracle, casting out demons from a man (Mark 5: 1-20); a healing miracle, healing a woman with an overflow of blood (Mark 5:25-34); and a resurrection miracle, bring a girl back from the dead (Mark 5: 21-24, 35-43). These miracles allow the readers to understand why people regard Jesus as the son of god.
There is no doubt that Mark thinks that Jesus is the son of god and is divine, but compared to the other gospels written, Mark’s portrayal of Jesus is the most human like. His is the most objective, unlike Matthew and Luke’s Gospels, Mark doesn’t bolster the credibility of Jesus to increase his divinity. Mark’s portrait of Jesus is a man of action. For instance in (Mark 6:48) “…And about the fourth watch of the night he came to them, walking on the sea.” Or when Jesus healed a blind man, (Mark 8:22-26). The Gospel of Mark illustrates Jesus as a man, a person, and the gospel reveals what Jesus did rather than what he said. Overall Mark depicts Jesus as the suffering servant of god.
Moo, Douglas. "Question Mark: Understanding the Gospel of Mark." Theologynetwork.org. N.p., n.d. Web. 6 Oct. 2013.
Gospel according to John: Jesus as the Son of God
Rebecca Rinaldi
I.
The Gospel of John is known as the most spiritual biographies that doesn’t have literary relation to the synoptic gospels. This gospel was written by the apostle John, who was a Palestinian Jew and a member of Jesus’ inner circle while he did his ministry on earth. Unlike the synoptic gospels, this text included a prologue that states John’s outlook on who Jesus was and what his role was and is in Christianity. However, it excluded the story of Jesus’ birth and some of the works and deeds that were done by Him that were included in Matthew and Luke. In John’s perspective, Jesus was the Son of God and wasn’t referred to in a human-like context, but he only shared human-like emotions. (John 2:17, ESV) John’s gospel portrays Jesus as the Son of God and a divine entity that previously existed before he was born in human form. Jesus himself also declares that he and the Father are one and that he has come to bring eternal life through his actions and teachings. The gospel of John also addresses the issue of Jesus being viewed as a false prophet by God’s own people. In addition, John is known to have a hidden deeper meaning to every presentation that is written to describe Jesus and his identity as the Messiah.
II.
In the very first lines of this gospel, John refers to the Word as God and God as the Word while stating that “He was in the beginning with God” (John 1:2, ESV). The “he” is referring to Jesus and in the first statement, the theme of this gospel is announced by stating that Jesus was otherworldly and only human in form. In the chapter ten, Jesus refers himself as a divine deity by testifying “I and the Father are one.” (10:30, ESV) This statement supports the idea that Jesus wasn’t just born of flesh and then baptized into the authority of the Messiah like it was written in Matthew. Instead, he was a preexisting part of the Father that came to earth in order to bring eternal life. However, for some of the Jewish people, they believed Jesus to be a false Messiah because he didn’t bring the Jewish people freedom from the Roman power. This freedom was an expected action of someone who came from God himself to save His people. Continuing with this idea, John isn’t completely clear on how the children of God are rewarded by the coming of the Messiah. Instead, there is the idea that Jesus came to set everyone free with his salvation and didn’t hold favor over the Jewish people. He addresses this issue by saying “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live.” (John 5:25, ESV) In other words, the audience that is faithful in the period after the resurrection will have eternal life, which can be Jew or Gentile. And of course, this lead into more controversy and conflict between the Jew and Gentile communities because of the differing views on conversion and the purpose of the Messiah. (Fredriksen, 24)
III.
In this doubt and skeptical view of the supposed Messiah, accusations of Jesus being a magician or a false prophet started to arise. This accusation also came out regarding his miracles and deeds which lead to doubt about if these supernatural acts were done with his authority given to him by Father or by Satan. The Jewish communities began to divide into two groups; those who believed that Jesus’ healings and miracles were from God and those who believed that his acts would lead people astray. In the canonical gospels, the stories of the miracles that took place were told in various ways, some containing the topic of exorcism, while the gospel of John had no reference of Jesus removing demons in any part of his text. Although, the idea of Jesus having a demon is mentioned and the Jewish community in the temple confront him in order to call to light the possibility of him being a magician. (Stanton, 141) In chapter eight it is evident that the Jews in the temple don’t take the word of Jesus and instead, see him more as a false prophet looking for attention than a magician looking to curse and harm people. No matter how Jesus explained it to them, whether he claimed that he was sent from God or that he was God, the Jews still picked up there stones to harm him for speaking such absurd proclamations. (John 8:48-59, ESV) These accusations also tried to harm the reputation of the admirers of Jesus claiming that, because he had a demon, he was crazy and misguided. These claims battled on both sides, arguing over if he was to be taken seriously or if his actions were just sorcery that leads to misguiding others into believing he was the Messiah.
IV.
John used a great amount of thought on how to portray Jesus in a way that believers would approach his writings differently than unbelievers. An example of this is seen when John explains to Nicodemus that “Only the son of man ascends and descends” by writing “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” In the book, From Jesus to Christ, Fredriksen explains, “Lifting up/ crucifixion in the earthly context simultaneously entails lifting up/exaltation in the cosmic sense.” (Fredriksen, 22) This double context in his writings separates those who know and understand the message from those who are not believers in Christ.
Overall, this gospel is depicts Jesus as a divine figure and Son of God, who experiences rejection and persecution from the Jewish community. The fear of Jesus being a false prophet is addressed but Jesus always seems to come out on top, by out smarting and out teachings those who judge him. He uses the taunts to teach lessons and John portrays Jesus’ teachings as a double context to prove that there is more depth to the Son of God than meets the eye.
Fredriksen, Paula. From Jesus to Christ: The Origins of the New Testament Images of Christ. New Haven, CT: Yale University Press, 2000. 19-25.
Stanton, Graham N. The Gospels and Jesus. New York: Oxford University Press, 1989. 139-141.
Rebecca Rinaldi
I.
The Gospel of John is known as the most spiritual biographies that doesn’t have literary relation to the synoptic gospels. This gospel was written by the apostle John, who was a Palestinian Jew and a member of Jesus’ inner circle while he did his ministry on earth. Unlike the synoptic gospels, this text included a prologue that states John’s outlook on who Jesus was and what his role was and is in Christianity. However, it excluded the story of Jesus’ birth and some of the works and deeds that were done by Him that were included in Matthew and Luke. In John’s perspective, Jesus was the Son of God and wasn’t referred to in a human-like context, but he only shared human-like emotions. (John 2:17, ESV) John’s gospel portrays Jesus as the Son of God and a divine entity that previously existed before he was born in human form. Jesus himself also declares that he and the Father are one and that he has come to bring eternal life through his actions and teachings. The gospel of John also addresses the issue of Jesus being viewed as a false prophet by God’s own people. In addition, John is known to have a hidden deeper meaning to every presentation that is written to describe Jesus and his identity as the Messiah.
II.
In the very first lines of this gospel, John refers to the Word as God and God as the Word while stating that “He was in the beginning with God” (John 1:2, ESV). The “he” is referring to Jesus and in the first statement, the theme of this gospel is announced by stating that Jesus was otherworldly and only human in form. In the chapter ten, Jesus refers himself as a divine deity by testifying “I and the Father are one.” (10:30, ESV) This statement supports the idea that Jesus wasn’t just born of flesh and then baptized into the authority of the Messiah like it was written in Matthew. Instead, he was a preexisting part of the Father that came to earth in order to bring eternal life. However, for some of the Jewish people, they believed Jesus to be a false Messiah because he didn’t bring the Jewish people freedom from the Roman power. This freedom was an expected action of someone who came from God himself to save His people. Continuing with this idea, John isn’t completely clear on how the children of God are rewarded by the coming of the Messiah. Instead, there is the idea that Jesus came to set everyone free with his salvation and didn’t hold favor over the Jewish people. He addresses this issue by saying “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live.” (John 5:25, ESV) In other words, the audience that is faithful in the period after the resurrection will have eternal life, which can be Jew or Gentile. And of course, this lead into more controversy and conflict between the Jew and Gentile communities because of the differing views on conversion and the purpose of the Messiah. (Fredriksen, 24)
III.
In this doubt and skeptical view of the supposed Messiah, accusations of Jesus being a magician or a false prophet started to arise. This accusation also came out regarding his miracles and deeds which lead to doubt about if these supernatural acts were done with his authority given to him by Father or by Satan. The Jewish communities began to divide into two groups; those who believed that Jesus’ healings and miracles were from God and those who believed that his acts would lead people astray. In the canonical gospels, the stories of the miracles that took place were told in various ways, some containing the topic of exorcism, while the gospel of John had no reference of Jesus removing demons in any part of his text. Although, the idea of Jesus having a demon is mentioned and the Jewish community in the temple confront him in order to call to light the possibility of him being a magician. (Stanton, 141) In chapter eight it is evident that the Jews in the temple don’t take the word of Jesus and instead, see him more as a false prophet looking for attention than a magician looking to curse and harm people. No matter how Jesus explained it to them, whether he claimed that he was sent from God or that he was God, the Jews still picked up there stones to harm him for speaking such absurd proclamations. (John 8:48-59, ESV) These accusations also tried to harm the reputation of the admirers of Jesus claiming that, because he had a demon, he was crazy and misguided. These claims battled on both sides, arguing over if he was to be taken seriously or if his actions were just sorcery that leads to misguiding others into believing he was the Messiah.
IV.
John used a great amount of thought on how to portray Jesus in a way that believers would approach his writings differently than unbelievers. An example of this is seen when John explains to Nicodemus that “Only the son of man ascends and descends” by writing “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” In the book, From Jesus to Christ, Fredriksen explains, “Lifting up/ crucifixion in the earthly context simultaneously entails lifting up/exaltation in the cosmic sense.” (Fredriksen, 22) This double context in his writings separates those who know and understand the message from those who are not believers in Christ.
Overall, this gospel is depicts Jesus as a divine figure and Son of God, who experiences rejection and persecution from the Jewish community. The fear of Jesus being a false prophet is addressed but Jesus always seems to come out on top, by out smarting and out teachings those who judge him. He uses the taunts to teach lessons and John portrays Jesus’ teachings as a double context to prove that there is more depth to the Son of God than meets the eye.
Fredriksen, Paula. From Jesus to Christ: The Origins of the New Testament Images of Christ. New Haven, CT: Yale University Press, 2000. 19-25.
Stanton, Graham N. The Gospels and Jesus. New York: Oxford University Press, 1989. 139-141.
Jesus According to Mark: The Son of God
Morgan M.
Instead of beginning with a story of Jesus' birth, the Gospel of Mark starts with the author exclaiming that he is telling the reader the good news of Jesus Christ, the Son of God (1:1). Jesus proceeds to travel to Galilee to spread the good news of God. He then gathered his disciples and began to travel the world healing those in need and continuing to spread the word of God (Mark 1:14-17). “For the Son of Man came not to be served but to serve, and to give his life a ransom for many” (Mark 10:45). In chapter 1, the Holy Spirit says to Jesus after John had baptized him, “You are my Son, the Beloved; with you I am well pleased” (Mark 1:11). Right away, this shows that the author believes Jesus to be of great importance, a hard worker, and a divine figure with a purpose. He apparently deserved the love of his father and came to the world to influence the people in it. Never in the text did Jesus stumble for words when he was challenged on any topic he spoke of or traditions that had been put into place; he was always confident in his teachings.
Unlike Jesus' depictions in other Gospels, Mark contains an abundance of stories that contain examples of Jesus feeling human emotions and struggles (Fortress Introduction to the Gospels 44). Jesus was tempted by Satan for 40 days in the wilderness (1:12-13). He probably felt anger when he asked a crowd how much longer he needed to put up with them when someone begged him to cast a demon out of their son (Mark 9:19). During his travels, Jesus came across a fig tree when he was hungry and cursed it to never bear fruit again when he saw that it had no figs (Mark 11:13-14). After that, he went to Jerusalem and found a market inside a table which angered him and caused him to overturn the tables and proclaim ‘Is it not written,“My house shall be called a house of prayer for all the nations”? But you have made it a den of robbers.’ (Mark 11:15-17). This can give the readers the impression that they can have a personal relationship with Jesus who understands them rather than a Lord who governed over them. Jesus also had some divine qualities that separated him from the common man, thus proving he was the son of God to those around to witness his miracles according to the author. Mark is filled with accounts of Jesus healing diseases, exercising demons, predictions of the future, and feeding thousands of people with a small amount of fish and/or bread. He showed no fear when talking about his upcoming death, those who wanted to hurt him, or betrayal by his disciples (Mark 9:31, 10:33-34, 14:18). Before he was captured, Jesus leaves his disciples to go pray and he said, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want” (Mark 14:36). Also, when he was dying on the cross he cried out “My God, my God, why have you forsaken me?” (Mark 15:34). Here he is admitting his fear of the gruesome death that lays before him and possible doubt of his father's abilities, but there is no mention in Mark of how God responds to his pleas in either instance.
On several occasions within Mark, Jesus will heal a disease or cast out a demon, then tell the healed person, demon, or anyone else who may know who he is to not tell anyone what he had done (7:36, 5:43, 8:30). He may have told them to keep silent so that civilians would not flock him at all times to be healed or to give him the credit when it should belong to God. Although, there was an instance where he healed a man and then told him to spread the news (Mark 5:19). Other than that anecdote, the rest of the book seems to have underlying secrecy.
Compared to Jesus, his disciples seemed meaningless to have around according to the book of Mark (Fortress Introduction to the Gospels 45-46). There are multiple references to times that they let him down by falling asleep when he asked them to stay awake, failing to exercise an epileptic child, doubting his teachings, denying him, and even betraying him for money (Mark 9:17-19, 10:13, 14:32-41, 14:43-45, 14:66-72). It could be the author's intention to show readers that even though they may consider themselves devout Christians they will let other humans down; or by demoting the worth of the disciples, the author is inadvertently heightening the actions of Jesus in the book.
Jesus showed more interest in helping those who were one or a combination of poor, sick, young, old, and sinners than those who were rich and very religious (Mark 9:36-37, 10:14, 10:25). There are several examples in this Gospel where Jesus praises the poor for being giving, and shames the rich for not being giving enough (Mark 12:38-40, 12:42-44). The reason could be because the Jewish leadership who were rich and religious were jealous and plotted to destroy him.
The book of Mark emphasizes a feeling of urgency in Jesus' words to become right with God because time is running out to be saved (1:15). The author could have believed that Jesus was going to keep his promise of returning during his generation (Fortress Introduction to the Gospels 40-41). Although, Jesus did say that no one will know the day or hour of his return (Mark 13:33). Along with the urgency, Mark also has a sense that the book is incomplete in the accounts of the life of Jesus. It contains no nativity story, accounts of Jesus' childhood, or nearly anything about his virgin mother Mary. The suspense builds up as Mark comes to a close. The last three chapters and various points throughout the book are spent discussing the upcoming death and resurrection of Jesus. There were detailed accounts of the days before and the day that he died, but then there is only a short explanation of his return to Galilee after he rose from the dead. This method of writing could be used to leave readers wanting to learn more about Jesus and explore the religion of Christianity further. It could also be why another author added a longer version of the ending.
Powell, Mark Allan. Fortress Introduction to the Gospels. Minneapolis, MN: Augsburg Fortress, 1998. 38-51.
Instead of beginning with a story of Jesus' birth, the Gospel of Mark starts with the author exclaiming that he is telling the reader the good news of Jesus Christ, the Son of God (1:1). Jesus proceeds to travel to Galilee to spread the good news of God. He then gathered his disciples and began to travel the world healing those in need and continuing to spread the word of God (Mark 1:14-17). “For the Son of Man came not to be served but to serve, and to give his life a ransom for many” (Mark 10:45). In chapter 1, the Holy Spirit says to Jesus after John had baptized him, “You are my Son, the Beloved; with you I am well pleased” (Mark 1:11). Right away, this shows that the author believes Jesus to be of great importance, a hard worker, and a divine figure with a purpose. He apparently deserved the love of his father and came to the world to influence the people in it. Never in the text did Jesus stumble for words when he was challenged on any topic he spoke of or traditions that had been put into place; he was always confident in his teachings.
Unlike Jesus' depictions in other Gospels, Mark contains an abundance of stories that contain examples of Jesus feeling human emotions and struggles (Fortress Introduction to the Gospels 44). Jesus was tempted by Satan for 40 days in the wilderness (1:12-13). He probably felt anger when he asked a crowd how much longer he needed to put up with them when someone begged him to cast a demon out of their son (Mark 9:19). During his travels, Jesus came across a fig tree when he was hungry and cursed it to never bear fruit again when he saw that it had no figs (Mark 11:13-14). After that, he went to Jerusalem and found a market inside a table which angered him and caused him to overturn the tables and proclaim ‘Is it not written,“My house shall be called a house of prayer for all the nations”? But you have made it a den of robbers.’ (Mark 11:15-17). This can give the readers the impression that they can have a personal relationship with Jesus who understands them rather than a Lord who governed over them. Jesus also had some divine qualities that separated him from the common man, thus proving he was the son of God to those around to witness his miracles according to the author. Mark is filled with accounts of Jesus healing diseases, exercising demons, predictions of the future, and feeding thousands of people with a small amount of fish and/or bread. He showed no fear when talking about his upcoming death, those who wanted to hurt him, or betrayal by his disciples (Mark 9:31, 10:33-34, 14:18). Before he was captured, Jesus leaves his disciples to go pray and he said, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want” (Mark 14:36). Also, when he was dying on the cross he cried out “My God, my God, why have you forsaken me?” (Mark 15:34). Here he is admitting his fear of the gruesome death that lays before him and possible doubt of his father's abilities, but there is no mention in Mark of how God responds to his pleas in either instance.
On several occasions within Mark, Jesus will heal a disease or cast out a demon, then tell the healed person, demon, or anyone else who may know who he is to not tell anyone what he had done (7:36, 5:43, 8:30). He may have told them to keep silent so that civilians would not flock him at all times to be healed or to give him the credit when it should belong to God. Although, there was an instance where he healed a man and then told him to spread the news (Mark 5:19). Other than that anecdote, the rest of the book seems to have underlying secrecy.
Compared to Jesus, his disciples seemed meaningless to have around according to the book of Mark (Fortress Introduction to the Gospels 45-46). There are multiple references to times that they let him down by falling asleep when he asked them to stay awake, failing to exercise an epileptic child, doubting his teachings, denying him, and even betraying him for money (Mark 9:17-19, 10:13, 14:32-41, 14:43-45, 14:66-72). It could be the author's intention to show readers that even though they may consider themselves devout Christians they will let other humans down; or by demoting the worth of the disciples, the author is inadvertently heightening the actions of Jesus in the book.
Jesus showed more interest in helping those who were one or a combination of poor, sick, young, old, and sinners than those who were rich and very religious (Mark 9:36-37, 10:14, 10:25). There are several examples in this Gospel where Jesus praises the poor for being giving, and shames the rich for not being giving enough (Mark 12:38-40, 12:42-44). The reason could be because the Jewish leadership who were rich and religious were jealous and plotted to destroy him.
The book of Mark emphasizes a feeling of urgency in Jesus' words to become right with God because time is running out to be saved (1:15). The author could have believed that Jesus was going to keep his promise of returning during his generation (Fortress Introduction to the Gospels 40-41). Although, Jesus did say that no one will know the day or hour of his return (Mark 13:33). Along with the urgency, Mark also has a sense that the book is incomplete in the accounts of the life of Jesus. It contains no nativity story, accounts of Jesus' childhood, or nearly anything about his virgin mother Mary. The suspense builds up as Mark comes to a close. The last three chapters and various points throughout the book are spent discussing the upcoming death and resurrection of Jesus. There were detailed accounts of the days before and the day that he died, but then there is only a short explanation of his return to Galilee after he rose from the dead. This method of writing could be used to leave readers wanting to learn more about Jesus and explore the religion of Christianity further. It could also be why another author added a longer version of the ending.
Powell, Mark Allan. Fortress Introduction to the Gospels. Minneapolis, MN: Augsburg Fortress, 1998. 38-51.