Sermon and Worship Resources (2024)

The English word “angel” refers to nonhuman spirits, usually good. The biblical words usually translated “angel” mean “messenger” and can refer to one sent by God or by human beings. A messenger must be utterly loyal, reliable, and able to act confidentially (Prov. 13:17). The messenger speaks and acts in the name of the sender (Gen. 24).

Messengers sent by God are not always angels. Yahweh’s prophets were his messengers (Hag. 1:13), as were priests (Mal. 2:7).

A barren woman is one who is infertile and without children. The biblical world placed great value on the blessing of having children. Being without children brought despair. This can be seen in Rachel’s despondent plea (Gen. 30:1) and in the fact that wives would offer a servant in their place to bear a child (16:3; 30:3, 9).

In most of the stories about women and infertility, God reversed their circ*mstances: Sarah (Gen. 11:30), Rebekah (25:21), Rachel (30:22), Samson’s mother (Judg. 13:2 3), Hannah (1Sam. 1:2), the Shunammite (2Kings 4:16), Elizabeth (Luke 1:7). For Michal, barrenness appears as a punishment (2Sam. 6:23).

Caring for the barren is part of God’s praiseworthy caring for the needy (Ps. 113:5–9).

Births in the ancient world were the domain of women. The women who bore children were often assisted in the birthing process by midwives (Gen. 35:17; 38:28; Exod. 1:1520).

Many women utilized a birthing stool (Exod. 1:16). Upon birth, the newborn often was washed with water, rubbed with salt, and wrapped in cloths (Ezek. 16:4; Luke 2:7, 12). The OT required women to undergo a rite of purification following childbirth (Exod. 13:2, 20; 34:20; Lev. 12:6–8; Luke 2:22–24). This purification lasted forty days after the birth of a son and eighty days after the birth of a daughter and concluded with the sacrifice of both a burnt offering and a sin offering.

Birthing was valued, and women who were considered to be infertile often faced great shame (1Sam. 1:10–11; Luke 1:25). Pain in childbirth was associated with the sin of Eve (Gen. 3:16), and conversely, absence of pain was interpreted as a sign that a woman was particularly righteous. According to Josephus, Moses was born with no pain to his mother, and the Protevangelium of James indicates the same about Mary’s labor with Jesus.

The Bible sometimes employs the language of birth as a spiritual metaphor. In John 3:3–6 Jesus instructs Nicodemus about the need for spiritual birth by explaining that he must be born again. In Rom. 8:22 Paul describes the whole of creation as experiencing the pain of childbirth as it awaits redemption, and in Gal. 4:19 he says that he is in labor for a second time with the Galatians as he desires the formation of Christ in them.

The second king of Israel (r. 1010970 BC), founder of a dynasty that continued with his son Solomon (r. 970–931 BC), who ruled all of Israel; subsequently the remaining “sons of David” ruled the southern kingdom, Judah, until 586 BC.

Human kingship is a late development in Israel, but a number of ancient texts anticipate the establishment of the institution (Gen. 17:6; Deut. 17:14–20) and specifically the rise of a king from Judah (Gen. 49:8–12; Num. 24:17). Thus, it is surprising that the first king of Israel is not from Judah, but from Benjamin. When the people ask Samuel for a king, he anoints Saul (1Sam. 8–12), who proves to be a tremendous disappointment. He forfeits the establishment of his dynasty when he shows a lack of confidence in God by rashly offering prebattle sacrifices (13:13–14). God then rejects Saul as king because he does not execute God’s full judgment against the Amalekites as he knows he should (15:23).

Eventually Saul’s moment of judgment comes. Saul’s final battle is against the Philistines, the major foreign force still inside the borders of the promised land. Both Saul and Jonathan meet their end on Mount Gilboa, and David sings songs that express his sadness over their deaths (1Sam. 31–2Sam. 1).

Even with Saul out of the way, David’s rise to kingship is not easy. He is immediately crowned king of Judah (2Sam. 2:1–7), but the northern tribes choose to follow Ish-Bosheth, the son of Saul. War erupts between the two kingdoms. Eventually, though, the powerful general Abner abandons his support of Saul’s son, sealing the end of that dynasty. Ish-Bosheth is killed by his own men, and soon David becomes king over all Israel (5:1–5).

David’s kingship leads to significant victories that, in essence, complete the conquest of Canaan by finally subduing all the internal enemies. His men take the city of Jerusalem from the Jebusites, and he makes it his capital (2Sam. 5:6–16). He also defeats the Philistines, who have been a thorn in the side of Israel for years (2Sam. 5:17–25; for other victories, see 8:1–14). In celebration, David brings the ark of the covenant to Jerusalem (2Sam. 6).

The David narrative reaches its apex when God enters into a covenant with him that establishes his dynasty (2Sam. 7; 1Chron. 17). After David dies, his son will succeed him, and indeed his dynasty lasts for many hundreds of years (see below).

David is a good king, but not a perfect king. A turning point in his reign comes in 2Sam. 11. Up to this point, David has been content with what God has given him. He does not grasp for anything that does not belong to him. However, when he sees the beautiful Bathsheba bathing, he sends messengers to bring her to his house, where the two have sexual intercourse and she becomes pregnant. In an attempt to conceal this sin of adultery, he orders the death of her husband, Uriah the Hittite. Thus, he adds the crime of murder to that of adultery.

David thinks that the sin is secret, but nothing is hidden from God, who sends his prophet Nathan to confront David (2Sam. 12; cf. Ps. 51). The difference between Saul and David is not that the latter is perfect but rather that David, as opposed to Saul, repents when he sins. Thus, God allows his reign to continue. Even so, David feels the consequences of his sin. First, the son that Bathsheba bears from her illicit union with David is struck with illness and dies. And ever afterward, David’s family life is troubled, with great impact on the political life of Israel. Son is pitted against son (Amnon and Absalom [2Sam. 13]), as well as son against father (Absalom and David [2Sam. 15–18]). Absalom temporarily deposes his father from the throne, but David eventually regains the kingship, though at the cost of the heartbreaking loss of his son.

Even at the very end, there is conflict within David’s house. When David has grown old, another son, Adonijah, attempts to take the throne, with support from powerful people such as Joab and Abiathar. At the instigation of Bathsheba and Nathan, however, David places the son of his choosing, Solomon, on the throne (1Kings 1). David then dies after a reign of forty-one years, seven in Hebron and the rest over all Israel (1Kings 2:10–12).

David’s greatest legacy is the dynasty that bears his name. Beginning with Solomon, however, his successors do not continue his spiritual legacy. Although a number of kings do some good, only Hezekiah (r. 727–698 BC) and Josiah (r. 639–609 BC) are given unqualified approval. Eventually, the Davidic rule comes to an end in Jerusalem at the hands of the Babylonians (586 BC). But God is not done with his redemptive purposes, and his promise to David is that he will have a ruler on the throne “forever” (2Sam. 7:16). The NT recognizes that Jesus Christ is the fulfillment of this promise. He is the greater son of David, the one who is the Christ or Messiah, the anointed king. Jesus is the one who reigns forever in heaven. The life and the rule of David foreshadow the messianic rule of Jesus Christ.

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:617). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

The northern region of Israel. Determining the region’s precise boundaries is difficult, but in Jesus’ time it appears to have encompassed an area of about forty-five miles north to south and twenty-five miles east to west, with the Jordan River and the Sea of Galilee forming the eastern border. Josephus divides the region into Upper and Lower Galilee. Upper Galilee contains elevations of up to about four thousand feet and is composed mostly of rugged mountains, while Lower Galilee reaches a maximum height of about two thousand feet and is characterized by numerous fertile valleys. Lower Galilee was the site of most of Jesus’ ministry.

Galilee appears several times in the OT (e.g., Josh. 20:7; 1Kings 9:11; 1Chron. 6:76). It was part of the land given to the twelve tribes (Josh. 19). Since Galilee was distant from Jerusalem, which played the most prominent part in Jewish history, much of its history is not mentioned in the OT. Many of the references that do occur are military references, such as Joshua’s defeat of the kings at the waters of Merom (Josh. 11:19) and the Assyrian removal of the northern kingdom of Israel (Isa. 9:1). However, its great beauty, particularly of mountains such as Carmel, Hermon, and Lebanon, was the source of numerous images and metaphors in the poetic and prophetic literature (e.g., Ps. 133:3; Isa. 33:9; 35:2; Jer. 46:18).

Galilee figures more prominently in the NT. Jesus came from Nazareth in Galilee and conducted much of his early ministry there. Luke specifically identifies Galilee as the place where Jesus’ ministry began before spreading to Judea (Luke 23:5; Acts 10:37). Galilee is also portrayed as the place where Jesus will reunite with his disciples following the resurrection (Mark 16:7) and where he gives them the Great Commission (Matt. 28:16–20).

Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).

With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).

God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the angels who surround it are “holy ones” (89:5; cf. Mark 8:38).

A corollary of God’s holiness is that he must be treated as holy (Lev. 22:32)—that is, honored (Lev. 10:3), worshiped (Ps. 96:9), and feared (Isa. 8:13).

While “holy” is sometimes said to mean “set apart,” this does not appear to be its core meaning, though it is an associated notion (Lev. 20:26; Heb. 7:26). Holiness, as applied to people and things, is a relational concept. They are (explicitly or implicitly) holy “to the Lord” (Exod. 28:36), never “from” something.

The symbolic representation of God’s heavenly palace, the tabernacle (Exod. 40:9), and later the temple (1Chron. 29:3), and everything associated with them, are holy and the means whereby God’s people in the OT may symbolically be brought near to God. For God to share his presence with anything or anyone else, these too must be holy (Lev. 11:4445; Heb. 12:14).

The OT system of worship involved the distinction between unclean and clean, and between common and holy, and the means of effecting a transition to a state of cleanness or holiness (Lev. 10:10). People, places, and items may be made holy by a process of consecration or sanctification, whether simply by God’s purifying presence (Exod. 3:5) or by ritual acts (Exod. 19:10; 29:36).

God’s faithful people are described as holy (Exod. 19:6; 1Pet. 2:9). In the OT, this is true of the whole people of God at one level, and of particular individuals at another. Thus, kings (Ps. 16:10), prophets (2Kings 4:9), and in particular priests (Lev. 21:7) are declared to be holy. While the OT witnesses to some tension between the collective holiness of Israel and the particular holiness of its designated leaders (Num. 16:3), the latter were intended to act as models and facilitators of Israel’s holiness.

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:1315). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life.

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1Cor. 8:6; 2Cor. 3:17–18; 2Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

(1)The eleventh son of Judah and the first by Jacob’s beloved wife, Rachel (Gen. 30:24; 35:24).

Joseph was Jacob’s favorite, and so Jacob “made an ornate robe for him” (37:3). While shepherding with his brothers, Joseph had a dream indicating that he would one day rise to prominence over them. This was too much for his brothers to bear, and so they decided, after some deliberation, to throw him into a cistern and, rather than kill him, sell him to passing Ishmaelite/Midianite merchants (37:2528).

Upon arriving in Egypt, Joseph was sold to Potiphar, an official of Pharaoh, and then thrown in jail after Potiphar’s wife falsely accused him of making sexual advances (chap. 39). While in jail, he accurately interpreted the dreams of Pharaoh’s cupbearer and baker (chap. 40). Two years later, he was called upon to interpret Pharaoh’s dreams (chap. 41). Joseph’s ability to interpret dreams plus his administrative skills saved Egypt from famine, which resulted in his elevation to being “in charge of the whole land of Egypt” (41:41).

It was the famine that brought Joseph’s family to Egypt to find food, which eventually led to their warm reunion, though not without some testing on Joseph’s part (chaps. 42–45). After Joseph made himself known to his brothers, they reconciled and sent for the elderly Jacob, who was awaiting news in Canaan. Thus, Jacob and his twelve sons lived in Egypt, and their descendants were eventually enslaved by a king “to whom Joseph meant nothing” (Exod. 1:8).

Joseph died in Egypt and was embalmed (Gen. 50:20–26). The exodus generation took his bones out of Egypt (Exod. 13:19), and he was later buried in Shechem (Josh. 24:32).

(2)The husband of Mary, mentioned only by name in Jesus’ birth stories in Matthew and Luke. According to Matt. 1:16, Joseph is a descendant of David, which establishes Jesus’ royal bloodline. Luke’s genealogy (3:23–38) downplays Jesus’ relationship to Joseph. In Matthew, Joseph is a recipient of several divine communications by means of dreams, announcing Mary’s conception (1:18–25) and commanding the flight to Egypt (2:13) and the return to Nazareth (2:19–23). In Luke, Joseph takes Mary to Bethlehem to give birth (2:4–7), presents Jesus in the temple for consecration (2:21–24), and brings Mary and Jesus to Jerusalem for the Passover feast when Jesus is twelve (2:41–52).

(3)A Jew from Arimathea, a secret follower of Jesus and member of the Sanhedrin who did not agree to put Jesus to death (Luke 23:50–51; John 19:38). He asked Pilate for Jesus’ body, wrapped it in linen, and placed it in his own tomb (Matt. 27:57–60). (4)Also known as Barsabbas or Justus, he was one of the two men proposed to take Judas Iscariot’s place among the disciples (Acts 1:23).

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.

A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan.3).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:1420). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

(1)The most important Mary of the NT is the mother of Jesus, who becomes pregnant through the Holy Spirit while still a virgin. In contrast with Matthew’s birth narrative, where the emphasis falls on Joseph, Luke’s focuses on Mary. Luke’s Gospel introduces Mary as the one to whom God sends the angel Gabriel (1:2627). Gabriel announces that Mary will be the mother of the Messiah from David’s line, who will reign over the house of Jacob and have a unique father-son relationship with God. Mary responds in humble obedience as “the Lord’s servant” (1:29–38). When she visits her relative Elizabeth, Mary breaks forth in the Magnificat, a song praising God for caring for the humble, humbling the mighty, and remembering his covenant with Abraham (1:46–55).

After the birth of Jesus and the visit from the shepherds, Mary “treasured up all these things and pondered them in her heart” (2:19). An old man, Simeon, announces that although Jesus will be a light of revelation for the Gentiles and Israel’s glory, Mary will be deeply grieved, and her soul will be pierced by a sword (2:35). This is the first hint in Luke’s Gospel that Mary’s child, the Messiah, will suffer. In the only episode from Jesus’ childhood in the Gospel, Mary scolds her son for remaining in the temple while his family traveled back to Galilee (2:48). In Luke’s Gospel, Mary is a humble and obedient woman who reflects deeply about her experiences surrounding the birth of Jesus and cares greatly for him as well. Beyond the birth narratives, Mary does not figure as a prominent character in the Gospels. In John’s Gospel, Jesus speaks sternly to his mother when she wants him to perform a miracle before his “hour has ... come” (2:4); however, at the crucifixion, Mary is present, and Jesus places her into the care of the Beloved Disciple (19:25–27). Later traditions about Mary’s immaculate conception, perpetual virginity, sinlessness, and roles as co-mediator of salvation and answerer of prayer are not taught in the Bible.

(2)Another Mary mentioned in the Gospels is the sister of Martha, who is praised by Jesus for not busying herself with domestic duties as Martha does, but rather sits at the feet of Jesus, “listening to what he said” (Luke 10:39–40). This same Mary is mentioned on another occasion as the one “who poured perfume on the Lord and wiped his feet with her hair” (John 11:1–2; cf. 12:1–8). The Synoptic Gospels record a similar event in which a woman, left unnamed, anoints either the feet of Jesus (Luke 7:36–50) or his head (Matt. 26:6–13; Mark 14:3–9). With the exception of Luke, it seems as though John, Matthew, and Mark are recording the same event. In each of these three, Jesus associates the anointing with the preparation of his body for burial.

(3)Mary Magdalene makes a brief appearance during the ministry of Jesus, and Luke describes her as one who had been cured of seven demons (Luke 8:2). It is quite unlikely that she is the “sinful” woman of the preceding narrative (7:37–50), an association that has given rise to the erroneous belief that Mary Magdalene was a prostitute. She is the first to witness the empty tomb (John 20:1). Likewise, she is the first to see the resurrected Lord and is commanded to go and tell the disciples about his resurrection (John 20:11–18; cf. Matt. 28:1; Mark 16:1–6; Luke 24:1–10). She is even present for the crucifixion (Matt. 27:56) and the burial of Jesus’ body (Matt. 27:61).

(4)Mary the mother of James and Joses (Matt. 27:56; Mark 15:40) is one of two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #5.

(5)Mary the wife of Clopas (John 19:25) is the second of the two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #4.

In the first century, Nazareth was a small village in the extreme southerly part of lower Galilee, midway between the Sea of Galilee and the Mediterranean Sea. It was near Gath Hepher, the birthplace of Jonah the prophet to the Gentiles (2Kings 14:25), and Sepphoris, one of the three largest cities in the region. Not far was the Via Maris, the great highway joining Mesopotamia to Egypt and ultimately the trading network that linked India, China, central Asia, the Near East, and the Mediterranean. The community, whose population may have averaged around five hundred, subsisted from agriculture. Capital resources included almonds, pomegranates, dates, oil, and wine. (Excavations have located vaulted cells for wine and oil storage, as well as wine presses and storage jar vessels.) Nazareth appears to have been uninhabited from the eighth to the second centuries BC, until it was resettled during the reign of John Hyrcanus (134104 BC), probably by a Davidic clan of army veterans. The claim that Jesus’ adoptive father, Joseph, was a descendant of David and a resident of Nazareth is therefore plausible (Matt. 1:20; Luke 2:4–5). Today, Nazareth is the largest Arab city in Israel.

Although Jesus’ ministry was unsuccessful in Nazareth, he and his followers were called “Nazarenes” (Mark 1:24; 10:47; John 18:5, 7; Acts 2:22; 3:6; 24:5). Descendants of Jesus’ family continued to live in the area for centuries. The epithet “Nazarene” probably was intended as a slur. Nathanael is unimpressed by Jesus’ origin in Nazareth (John 1:46). The village is not mentioned in the OT. Some even doubted its existence, until 1962, when the place name “Nazareth” was discovered on a synagogue inscription in Caesarea Maritima.

There are numerous relationships in the OT that could be characterized as following a servant-master model. These included service to the monarchy (2Sam. 9:2), within households (Gen. 16:8), in the temple (1Sam. 2:15), or to God himself (Judg. 2:8). We also see extensive slavery laws in passages such as Exod. 21:111; Lev. 25:39–55; Deut. 15:12–18. The slavery laws were concerned with the proper treatment of Hebrew slaves and included guidelines for their eventual release and freedom. For example, Hebrew slaves who had sold themselves to others were to serve for a period of six years. On the seventh year, known also as the Sabbath Year, they were to be released. Once released, they were not to be sent away empty-handed, but rather were to be supported from the owner’s “threshing floor” and “winepress.” Slaves also had certain rights that gave them special privileges and protection from their masters. Captured slaves, for example, were allowed rest on the Sabbath (Exod. 20:10) and during special holidays (Deut. 16:11, 14). They could also be freed if their master permanently hurt or crippled them (Exod. 21:26–27). Also, severe punishment was imposed on a person who beat a slave to death (Exod. 21:20–21).

Slavery was very common in the first century AD, and there were many different kinds of slaves. For example, slaves might live in an extended household (oikos) in which they were born, or they might choose to sell themselves into this situation (1Pet. 2:18–25). Although slavery was a significant part of society in the first century AD, we never see Jesus or the apostles encourage slavery. Instead, both Paul and Peter encouraged godly character and obedience for slaves within this system (Eph. 6:5–8; Col. 3:22–25; 1Tim. 6:1–2; Philemon; 1Pet. 2:18–21). Likewise, masters were encouraged to be kind and fair to their slaves (Eph. 6:9; Col. 4:1). Later in the NT, slave trading was condemned by the apostle Paul as contrary to “sound doctrine” and “the gospel concerning the glory of the blessed God” (1Tim. 1:10–11).

Jesus embodied the idea of a servant in word and deed. He fulfilled the role of the “Servant of the Lord,” the Suffering Servant predicted by the prophet Isaiah (Isa. 42:1–4; 50:4–9; 52:13–53:12). He also took on the role of a servant in the Gospels, identifying himself as the Son of Man who came to serve (Mark 10:45) and washing the disciples’ feet (John 13:4–5). Paul says that in the incarnation Jesus took on “the very nature of a servant” (Phil. 2:7).

The special relationship between Jesus and his followers is captured in the servant-master language of the NT Epistles, especially in Paul’s letters (Rom. 1:1; Phil. 1:1; Titus 1:1). This language focuses not so much on the societal status of these servants as on the allegiance and honor owed to Christ Jesus.

One of the most important themes in Isaiah is the messianic promise of a Davidic king. Yet intertwined throughout Isa. 4253 are several passages that also identify the coming messianic personage as a servant, or more specifically, the Servant of the Lord. Often called the “Servant Songs,” four passages in Isaiah focus particularly on the coming Servant of the Lord (42:1–7; 49:1–6; 50:4–9; 52:13–53:12). These texts present several important aspects of the coming Servant. First, God declares that he delights in his Servant and that he will put his Spirit on him. Furthermore, the Servant will establish justice and righteousness, two dominating themes of the prophetic literature associated with the coming Messiah. The Servant will regather the people of Israel, but he will also be a light and a covenant to the nations/Gentiles and thus will provide life for all of God’s people. Ironically, however, and in contrast to the Davidic kingly images of the Messiah, Isaiah declares that the Servant will come quietly and humbly. Shockingly, the Servant of the Lord will be mocked and rejected by his people, even though he bears their sin and suffers for their iniquities. In fact, Isaiah declares, it is through the suffering of the Servant that righteousness is to be found (thus, the Servant is often referred to as the Suffering Servant). Even though the Servant will suffer greatly and be humiliated, ultimately he will be lifted up and exalted.

Throughout the Gospels there are quotes from and allusions to the Servant Songs, especially Isa. 53, thus establishing clearly that Jesus is the promised Servant of the Lord. Paul makes numerous allusions to Isa. 53 as he discusses the redemptive work of Christ, and Peter includes the Servant theme as part of his foundational understanding of Jesus’ work and mission.

Yet, although the NT bears strong testimony that Isaiah’s prophecies concerning the Servant of the Lord are fulfilled by the Messiah, Jesus Christ, there is still a sense in which Jesus also represents the ideal Israel. Unlike Israel, however, Jesus (the true Israel) is completely obedient, thus fulfilling many of the things that the nation itself had failed to complete. In this sense, as we find in Isaiah, the nation Israel can be called “the Servant.” On the other hand, only Jesus Christ, as the perfect and ideal Servant of the Lord, fulfills all that Isaiah prophesies of the coming one in the Servant Songs.

In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

The OT authors often employ ruakh simply to denote air in motion or breath from a person’s mouth. However, special instances of the use of ruakh include references to the very life of a person (Gen. 7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps. 77:3), the negative traits of pride or temper (Ps. 76:12), a generally good disposition (Prov. 11:13; 18:14), the seat of conversion (Ezek. 18:31; 36:26), and determination given by God (2Chron. 36:22; Hag. 1:14).

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

According to Jesus, the spirit is the place of God’s new covenant work of conversion and worship (John 3:5; 4:24). He declared the human spirit’s dependence on God and ascribed great virtue to those people who were “poor in spirit” (Matt. 5:3).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:2833; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

The apostle Paul pointed to the spirit as the seat of conversion (Rom. 7:6; 1Cor. 5:5). He described believers as facing a struggle between flesh and spirit in regard to living a sanctified life (Rom. 8:2–17; Gal. 5:16–17). A contradiction seems apparent in Pauline thinking as he appears to embrace Greek dualistic understanding of body (flesh) and spirit while likewise commanding that “spirit, soul and body be kept blameless” (1Thess. 5:23). However, the Christian struggle between flesh and Spirit (the Holy Spirit) centers around the believer’s body being dead because of sin but the spirit being alive because of the crucified and resurrected Christ (Rom. 8:10). Believers therefore are encouraged to lead a holistic life, lived in the Spirit.

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:1617; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

The English word “angel” refers to nonhumanspirits, usually good. The biblical words usually translated “angel”(Heb. malak; Gk. angelos) mean “messenger” and can referto one sent by God or by human beings. A messenger must be utterlyloyal, reliable, and able to act confidentially (Prov. 13:17). Themessenger speaks and acts in the name of the sender (Gen. 24).

Messengerssent by God are not always angels. Yahweh’s prophets were hismessengers (Hag. 1:13), as were priests (Mal. 2:7).

OldTestament

Thereare few references to angels (plural) in the OT. In heaven theypraise God and worship him (Pss. 103:20; 148:2). God sends his angelsto accompany his people (Gen. 28:12; 32:1) and to protect them(Ps. 91:11) and once sent them to destroy Egypt (Ps. 78:49).

Anangel in human form was referred to as a “man of God”(Judg. 13:6), the same term used for a prophet (cf. 1 Kings13:14).

Angelsevoked fear and wonder. They are described as shining (Matt. 28:3;Acts 12:7). When humans bowed to worship angels, they were rebukedbecause God alone is to be worshiped (Rev. 22:8–9).

Godhimself, not being a part of the created order, cannot be seen. Inorder to communicate with people, he sometimes speaks through a formcalled “the angel of the Lord.” The angel of the Lordappeared to Abraham in human form (Gen. 18; cf. Josh. 5:13–15),but to Moses as fire (Exod. 3:2). When he spoke, it was God speaking(Exod. 3:4, 14). He guided and guarded Israel out of Egypt andthrough the desert (23:20–23). He appeared within the pillar offire or cloud (13:21–22; 14:19), being seen through the pillaron occasion as “the glory of the Lord” (16:7–10;24:16–17; 33:9–11; 40:17, 34–38), and later as hefilled Solomon’s temple (1 Kings 8:11).

Ina series of visions of the glory of the Lord (Ps. 18:7–15;Ezek. 1; Rev. 4:7) we encounter four “living creatures”called “cherubim” (Ezek. 10:20–22) that are notexplicitly identified as angels and whose visible appearance is parthuman and part animal. Their form was placed on the cover of the Arkof the Covenant (Exod. 25:18) and embroidered on the curtains of thetabernacle (26:1). Cherubim guarded the eastern entry into the gardenof Eden (Gen. 3:24), implying that Eden, the place where God appearedon earth, was now excluded from the area allocated to humankind.

InIsaiah’s vision of God’s glory, he describes, literally,“flaming ones” (Heb. seraphim) located above God andcrying, “Holy, holy, holy” (Isa. 6:1–7). All weknow of them is that they had six wings, whereas the cherubim hadfour (Ezek. 1:11). It may be that seraphim are not a separate classof angels but simply a description appropriate to all angels, sinceelsewhere we are told (Ps. 104:4; Heb. 1:7) that God’s angelsare “flames of fire.”

Angelsare also called “holy ones” (Deut. 33:2) and “spirits”or “winds” (Zech. 6:5; cf. Ps. 104:4). Since God’speople are also called “holy ones” (Dan. 7:27; NIV: “holypeople”), it may be difficult to know if a given reference isto angels or people (e.g., Deut. 33:3).

Angelsare first named in the book of Daniel: Gabriel, whose name means“hero of God” (8:16; 9:21; [cf. Luke 1:19, 26]); Michael,whose name means “who is like God?” (10:13, 21; 12:1 [cf.Jude 9; Rev. 12:7]) and who is also called “one of the chiefprinces,” “your prince,” and “the greatprince.” The Hebrew word for “prince” (sar) alsomeans “commander” (e.g., 1 Sam. 17:55) and thusmight refer to Michael’s standing as a commander of God’sangelic armies (cf. Jude 9, where he is called “archangel”).During the intertestamental period, texts outside the Scriptures tendto give more attention to angels in elaborate stories, introducingsuch names as Raphael and Uriel (see Tobit, 1 Enoch, etc.).

IntertestamentalPeriod and New Testament

Duringthe intertestamental period some Jews came to think that angelsranked higher than humans, since the Greeks asserted that anythingphysical was evil and only purely spiritual beings could be holy.Increasingly detailed stories about angels served to distance Godfrom the evils of physical reality. The myth of the fall of theangels arose during this time through a series of writings claimingto come from the pen of Enoch (1 Enoch), stimulating a largenumber of other writings. Some people even went so far as to worshipangels (Col. 2:18).

Somereferences to angels are difficult to understand. In Matt. 18:10Jesus warns people to treat children well because their angels haveconstant access to God. The simplest meaning is that angelicmessengers will tell God what has happened with these children.Rhoda’s reference to Peter’s “angel” as if itwere his ghost probably reflects a local superstition (Acts 12:15) ora sectarian Jewish belief that the righteous become angels when theydie. Paul’s comment that a woman should have “authorityover her own head” (i.e., her head covered) “because ofthe angels” (1 Cor. 11:10) remains something of a puzzle,and his unique reference to the language of angels appears to behyperbole (1 Cor. 13:1).

Paulwarns us that Satan can appear as “an angel of light,”meaning that he would work through one who claimed to bring a messagein accord with the gospel (2 Cor. 11:14). The devil has his“angels/messengers” (Matt. 25:41), although we knowlittle about them.

Angelsdo not marry, reproduce, or die (Matt. 22:30; Mark 12:25; Luke20:35–36). The NT affirms that angels rank below God’speople and serve them (1 Cor. 6:3; Heb.1:4–14; 2:5, 16),as they did Jesus (Matt. 4:11; Mark 1:13; cf. 1 Kings 19:5–7;Luke 22:43). Angels have limited understanding or knowledge of God’splans and purposes (1 Pet. 1:12), although they reveal God’sword (Rev. 1:1). They bring the spirits of God’s people toheaven when they die (Luke 16:22) and implement God’s judgmenton the last day (Matt. 13:39, 49; 16:27; 24:31; 25:31; Mark 8:38;13:27; Luke 9:26; 2 Thess. 1:7; Rev. 14:15–19). Theyrejoice when a sinner repents (Luke 15:10). Christians already standin the greater assembly that includes the angels (Heb.12:22).Eventually, Jesus will welcome his people into the heavenly courtroomin the presence of the angels (Luke 12:8–9; Rev. 3:5). See alsoArchangel.

GreetingCustoms in Biblical Times

Weknow of greeting customs in biblical times from narrations ofgreetings and from instructions on greeting.

Inbiblical Hebrew, the phrase usually translated “to greet”is literally “to inquire of someone’s well-being[shalom]” (e.g., Exod. 18:7; 2Sam. 20:9 [cf. the Englishgreeting “How are you?”]). In some instances, we seepeople “blessing” one another as a form of greeting:“Just as he finished making the offering, Samuel arrived, andSaul went out to greet [lit., ‘bless’] him” (1Sam.13:10). Ruth 2:4 provides an example of the words that passed betweenindividuals in such a greeting: “Just then Boaz arrived fromBethlehem and greeted the harvesters, ‘The Lord be with you!’‘The Lord bless you!’ they answered.” The formulahad changed little by the first century AD, when Gabriel said toMary, “Greetings, you who are highly favored! The Lord is withyou” (Luke 1:28). Luke reports that “Mary was greatlytroubled at his words and wondered what kind of greeting this mightbe” (1:29), though the source of her consternation is unclear,since the angel’s greeting closely approximates that of Boaz.Perhaps this is the very point: the angel was speaking in adistinctively “biblical-sounding” vernacular, whichraised the concerns of the young, first-century AD woman.

Pauloften instructs the recipients of his letters to greet one anotherwith a “holy kiss” (Rom. 16:16; 1Cor. 16:20; 2Cor.13:12; 1Thess. 5:26; see also 1Pet. 5:14). Tragically, akiss of greeting was the signal by which Judas Iscariot betrayedJesus (Matt. 26:48–49). Other examples of greeting with a kissinclude Gen. 29:11, 13; 33:4; 45:15; Exod. 4:27; 18:7; 2Sam.20:9; Prov. 7:13. In other cases, kisses were exchanged as a farewellgreeting (Gen. 31:28, 55; 48:10; 50:1; Ruth 1:9, 14; 1Sam.20:41; 2Sam. 19:39; 1Kings 19:20; Acts 20:37). Jesustaught his disciples to be generous with their greetings; after all,even pagans will greet their brothers and sisters, but a Christianmust extend greetings even beyond the narrow circle of kinship (Matt.5:47). When entering a home, Jesus taught, his disciples were togreet the inhabitants (Matt. 10:12). At other times, however, Jesustold his disciples to forgo greetings along the road in the interestof arriving quickly at their destination (Luke 10:4).

Greetingand Social Rank

Inthe examples of Ruth 2:4 and Luke 1:28 above, the greeting isinitiated by the person of higher status. Boaz was a wealthylandowner greeting fieldworkers, and Gabriel was an important angelgreeting a young, unmarried woman. An analogy may be drawn to anothersocial norm, the notion that it was appropriate for the greaterperson to bless the lesser: “Without doubt the lesser isblessed by the greater” (Heb. 7:7). Elsewhere in the Bible, theopposite practice is referred to, when Jesus criticizes the teachersof the law and the Pharisees because, among other honors, “theylove to be greeted with respect in the marketplace and to be called‘Rabbi’ by others” (Matt. 23:7). When Paul went toRome, believers from that city traveled about forty miles to meet andgreet him as he approached the city (Acts 28:15), thus according tohim the honors due a traveling dignitary in antiquity (cf. Mark 9:15;1Thess. 4:17).

EpistolaryGreetings

Likemodern letters, ancient correspondence began with a salutation (Acts15:23; 23:26; James 1:1) (see Salutation). In particular, Paul usedthe greeting at the beginning of his epistles as an occasion fortheological elaboration in addition to its use as the identificationof the writer and the recipients of the letter. To the end of hisletters, Paul often appended individually directed greetings, as wellas greetings in the name of friends with whom he sent the letter(Rom. 16:3–16; 1Cor. 16:19–21; 2Cor.13:12–13; Phil. 4:22–23; Col. 4:10–15; 2Tim.4:19–21; Titus 3:15; Philem. 1:23; see also Heb. 13:24; 1Pet.5:13; 2John 13; 3John 14).

In the OT, overshadowing is associated with covering orprotection. The directions for constructing the ark of the covenantinclude two gold cherubim, whose wings are to extend up andovershadow it in a posture of protection (Exod. 25:20; 37:9; 1Kings8:7). Tree branches are also described as overshadowing (Job 40:22;Ezek. 31:3).

Inthe NT, overshadowing is primarily employed figuratively and isassociated with the presence of God. The Synoptic accounts of Jesus’transfiguration incorporate the presence of an overshadowing cloudfrom which the voice of God emerges, identifying Jesus as his Son andurging Peter, James, and John to listen to him (Matt. 17:5; Mark 9:7;Luke 9:34). The most intriguing overshadowing, however, occurs whenGabriel tells Mary that she will be overshadowed by the power of theMost High and thereby conceive Jesus, who will be the heir to theeternal throne of David (Luke 1:35). Two additional NT occurrencesare more literal (Acts 5:15; Heb. 9:5).

In the OT, heavenly beings or angels are sometimes referredto as “sons of God” (Gen. 6:2; Job 1:6; 2:1; 38:7; Pss.82:6; 89:6). The more important background for the NT, however, isthe use of the term with reference to the nation Israel and themessianic king from David’s line. Israel was God’s son byvirtue of God’s unique calling, deliverance, and protection.Hosea 11:1 reads, “When Israel was a child, I loved him, andout of Egypt I called my son.” Similar references to God as thefather of his people appear throughout the OT (Exod. 4:22; Num.11:12; Deut. 14:1; 32:5, 19; Isa. 43:6; 45:11; Jer. 3:4, 19; 31:9,20; Hos. 2:1). The king from the line of David is referred to as theson of God by virtue of his special relationship to God and hisrepresentative role among the people. In the Davidic covenant, Godpromises David concerning his descendant, “I will be hisfather, and he will be my son” (2Sam. 7:14; cf. Pss. 2:7;89:26). Later Judaism appears to have taken up these passages andidentified the coming Messiah as the “son of God.”

Inthe Synoptic Gospels, Jesus’ divine sonship is closely linkedto his messiahship. The angel Gabriel connects Jesus’ status as“Son of the Most High” with his reception of the throneof David (Luke 1:32). At Jesus’ baptism (which Luke identifiesas Jesus’ messianic anointing [Luke 3:21; 4:1, 14, 18]), theFather declares Jesus to be “my Son, whom I love” (3:22),an allusion to Ps. 2:7. Satan tempts Jesus as the Son of God toabandon obedience to the Father and claim independent authority(Matt. 4:1–11; Luke 4:1–13). Peter confesses that Jesusis “the Messiah, the Son of the living God” (Matt.16:16), and the high priest questions whether Jesus is “theMessiah, the Son of the Blessed One” (Mark 14:61; Matt. 26:63).In these and other texts “Son of God” is almostsynonymous with “Messiah” (cf. Mark 1:1; Luke 4:41;22:70; John 11:27; 20:31; Acts 9:20, 22). In other contexts, Jesus’divine sonship appears to exceed messianic categories. Jesus prays toGod as his Father (“Abba” [Mark 14:36]) and refers tohimself as the Son, who uniquely knows and reveals the Father. TheFather has committed all things to him. No one knows the Father butthe Son and those to whom the Son reveals him (Matt. 11:25–27;Luke 10:21–22). It is by virtue of Jesus’ unique sonshipthat he invites his disciples to pray to God as their Father (Matt.6:9).

Inthe Fourth Gospel, the status of Jesus as the Son of God isespecially important, indicating both Jesus’ uniquerelationship with the Father and his essential deity. John introducesthe notion of preexistent sonship in which the “Word”from creation is the Son (John 1:1–18; 17:5, 24). God sendsinto the world his Son (3:16), who reflects the glory of the Father(1:14; 14:6–11) and who will soon return (14:28). Jesus affirmsthat “I and the Father are one” (10:30), that “theFather is in me, and I in the Father” (10:38). John’spurpose in writing is to provoke faith “that Jesus is theMessiah, the Son of God” (20:31).

Somescholars reject the royal Jewish background of “the Son of God”when investigating the phrase in the Gospels. Instead, they appeal toHellenistic sources to argue that Jesus as the Son of God is a“divineman” (theios anēr), which accounts for his ability to workmiracles. This line of thinking, however, is fraught with manydifficulties, not least of which is that the epithet is never used todescribe the “divineman” in Greek literature.

InPaul’s thinking, the corporate, Israelite background of “Sonof God” is renewed with reference to the NT people of God. Paulstates that “theirs [the people of Israel] is the adoption tosonship” (Rom. 9:4). Although ethnic Israelites are rightfullycalled “sons of God,” this status is contingent uponbeing people of faith: “So in Jesus Christ you are all childrenof God through faith” (Gal. 3:26); Jesus’ death as theSon effects salvation (Rom. 8:2, 32; Gal. 2:20). The Spirit alsoplays a role in testifying with the spirits of believers that theyare indeed children of God (Rom. 8:15–16), by which they cry,“Abba, Father” (Gal. 4:3–6). The believers’status as God’s children will be completely revealed when theyshare in Christ’s glory (Rom. 8:17).

In the world of the Bible, a person was viewed as a unity ofbeing with the pervading breath and thus imprint of the loving andholy God. The divine-human relationship consequently is portrayed inthe Bible as predominantly spiritual in nature. God is spirit, andhumankind may communicate with him in the spiritual realm. Theancients believed in an invisible world of spirits that held most, ifnot all, reasons for natural events and human actions in the visibleworld.

OldTestament

TheOT writers used the common Hebrew word ruakh(“wind” or “breath”) to describe force andeven life from the God of the universe. In its most revealing firstinstance, God’s ruakh hovered above the waters of the uncreatedworld (Gen. 1:2). In the next chapter of Genesis a companion word,neshamah (“breath”) is used as God breathed into Adam’snostrils “the breath of life” (2:7). God thus breathedhis own image into the first human being. Humankind’s moralobligations in the remainder of the Bible rest on this breathing actof God.

TheOT authors often employ ruakh simply to denote air in motion orbreath from a person’s mouth. However, special instances of theuse of ruakh include references to the very life of a person (Gen.7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps.77:3), the negative traits of pride or temper (Ps. 76:12), agenerally good disposition (Prov. 11:13; 18:14), the seat ofconversion (Ezek. 18:31; 36:26), and determination given by God(2Chron. 36:22; Hag. 1:14).

Onoccasion in the OT, spirits are labeled “evil” (Judg.9:23 ESV, NRSV, NASB). In the case of an evil spirit tormenting KingSaul, the spirit was identified as “from the Lord”(1Sam. 16:14–15, 23). According to the perspective of theancients, once a person was possessed by a divine spirit, departureof such a spirit meant possession by a different spirit (1Sam.16:14). Such a perspective was common in the ancient Near Eastern andMediterranean worlds and stemmed from the religious fervor of Semiticnomads.

NewTestament

TheNT authors used the Greek term pneumato convey the concept of spirit. In the world of the NT, the humanspirit was understood as the divine part of human reality as distinctfrom the material realm. The spirit appears conscious and capable ofrejoicing (Luke 1:47). Jesus was described by Luke as growing andbecoming “strong in spirit” (1:80). In “spirit”Jesus “knew” what certain teachers of the law werethinking in their hearts (Mark 2:8). Likewise, Jesus “wasdeeply moved in spirit and troubled” at the sickness of a lovedone (John 11:33). At the end of his life, Jesus gave up his spirit(John 19:30).

Accordingto Jesus, the spirit is the place of God’s new covenant work ofconversion and worship (John 3:5; 4:24). He declared the humanspirit’s dependence on God and ascribed great virtue to thosepeople who were “poor in spirit” (Matt. 5:3).

Humanbeings who were possessed by an evil spirit were devalued inMediterranean society. In various places in the Synoptic Gospels andthe book of Acts, either Jesus or the disciples were involved inexorcisms of such spirits (Matt. 8:28–33; Mark 1:21–28;7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke8:26–33; 9:37–42; Acts 5:16).

Theapostle Paul pointed to the spirit as the seat of conversion (Rom.7:6; 1Cor. 5:5). He described believers as facing a strugglebetween flesh and spirit in regard to living a sanctified life (Rom.8:2–17; Gal. 5:16–17). A contradiction seems apparent inPauline thinking as he appears to embrace Greek dualisticunderstanding of body (flesh) and spirit while likewise commandingthat “spirit, soul and body be kept blameless” (1Thess.5:23). However, the Christian struggle between flesh and Spirit (theHoly Spirit) centers around the believer’s body being deadbecause of sin but the spirit being alive because of the crucifiedand resurrected Christ (Rom. 8:10). Believers therefore areencouraged to lead a holistic life, lived in the Spirit.

HolySpirit

God’sSpirit is described in the opening chapters of Genesis as partakingin creation. His Spirit likewise is seen throughout the OT as anagent in establishing God’s people as a nation and a people ofhis own. Leaders of Israel were chosen and possessed by the Spirit toassist in leading the people into God’s will (Deut. 34:9; Judg.6:34; 15:14; 1Sam. 11:6; 16:23). Typically, the moment theSpirit of God descended on a leader, miraculous fortitude, wisdom,and power resulted. The Spirit also provided whatever was needed forGod’s prophets—courage, inspiration, and miracles (Num.11:25; 1Sam. 10:10; Isa. 11:2; Ezek. 2:2; Dan. 4:8; Joel 2:28).The office of prophet included prophesying both in the king’scourt and among the people of the land. As the Spirit came on aprophet of God, the prophet would correct the king’s andothers’ behavior and at times foretell the future or theoutcome of possible decisions.

Inthe Synoptic Gospels, the Holy Spirit functions in much the same wayas in the OT. One such function appears in Luke’s birthnarrative when the angel answers Mary’s question as to how shemight conceive while a virgin (Luke 1:34): “The Holy Spiritwill come on you, and the power of the Most High will overshadow you”(1:35). The Greek verb translated “will overshadow you”is used in the LXX to describe God’s protective nature (Pss.91:4; 140:7). Likewise, the coming of God’s Spirit presentedempowerment (Acts 1:8). Thus, Mary received both divine empowermentand protection. As the birth narrative continues, Luke records howother characters in the story, Elizabeth and Zechariah, were filledwith the Spirit when Mary came to visit while pregnant with Jesus andwhen John the Baptist, the forerunner of the Messiah, was born (1:41,67). The evangelists record the Spirit descending on Jesus at thetime of his baptism (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32–34)and describe him as full ofthe Spirit when he was led by theSpirit into the desert (Luke 4:1). Finally, in John’s Gospelthe Spirit is the promised comforter whom Jesus will give to hisfollowers. He will testify about Christ (John 15:26).

Inthe new covenant the Spirit-possession of the OT gave way tobelievers’ reception of the Spirit at conversion. In Acts theHoly Spirit is presented as instrumental in carrying out the missionof the church, providing power and signs as well as moving andmotivating missionaries. The apostle Paul attributes to the HolySpirit the function of imbuing believers and the church with anassortment of virtues (Gal. 5:22), gifts (Rom. 12:7–8; 1Cor.12:1–11), and ministers (Eph. 4:7–13). He uses the ideaof life in the Spirit as a point of contrast with life in the flesh.In John’s letters the Spirit is described as providingdiscernment of truth (1John 4:6). See also Holy Spirit.

The traditional designation “virgin birth” refersto the supernatural conception of Jesus Christ by the Holy Spirit,apart from sexual relations. Technically, one should speak of a“virginal conception,” since Jesus was virginallyconceived but was born normally. The virgin “birth” isconsidered by some theologians to be the means by which the twonatures of Jesus Christ are preserved: his humanity stems from thefact that he was born of the virgin Mary, while his deity proceedsfrom the reality that God was his father and he was conceived by theHoly Spirit. The later Apostles’ Creed formulates the matterthis way: Jesus Christ “was conceived by the Holy Spirit andborn of the Virgin Mary.” Here, three aspects of the virginbirth are discussed: (1)the virgin birth and Isa. 7:14; (2)thevirgin birth in the NT; (3)the historicity of the virgin birth.

Isaiah7:14. Isaiah7:14 reads, “The virgin shall conceive and bear a son, andshall call his name Immanuel” (ESV). Two key issues areinvolved in Isaiah’s prophecy. First, should the Hebrew word’almahbe translated as “virgin” or as “young woman”?While the Hebrew term does not necessarily mean a virgin, but only ayoung woman of marriageable age, the Greek term parthenos used in theLXX of Isa. 7:14 and quoted in Matt. 1:23 has stronger connotationsof virginity. Second, when was Isa. 7:14 fulfilled? Most likely theOT text was partially fulfilled in Isaiah’s day (with referenceto King Ahaz’s unnamed son or to Isaiah’s sonMaher-Shalal-Hash-Baz [Isa. 8:1]) but found its ultimate fulfillmentin Jesus, as Matt. 1:23 points out.

NewTestament. Theinfancy narratives recorded in Matt. 1–2 and in Luke 1–2provide the story line for Jesus’ virginal conception: (1)Marywas a virgin engaged to Joseph (Matt. 1:18; Luke 1:27, 34; 2:5);(2)she was found to be pregnant while still engaged to Joseph,a conception produced by the Holy Spirit (Matt. 1:18, 20; Luke 1:35;cf. Matt. 1:18–25; Luke 1:34); (3)only after Jesus wasborn did Mary and Joseph have sexual relations (Matt. 1:24–25).Even though there is nothing in these narratives like the hypostaticunion formulated in the later church creeds, it is clear that Matthewand Luke in some way associate Jesus’ deity and humanity withthe virginal conception. Other NT texts are considered by some aspossible references to the virgin birth. John 1:14 states that “theWord became flesh,” which certainly highlights Jesus’ twonatures—deity and humanity—but does not therebyexplicitly mention the virgin birth. Paul does something similar inRom. 1:3 (“[God’s] Son, who as to his earthly life was adescendant of David”), Gal. 4:4 (“God sent his Son, bornof a woman”), and Phil. 2:6–11 (Jesus existed in the formof God but took on human likeness). Beyond these passages, there islittle else regarding the virgin birth stated or alluded to in theNT.

Historicity.Twoimportant considerations indicate that the virgin birth of Jesus wasa historical event and not a mythic legend. First, the simplicity ofthe descriptions of the birth narratives in Matthew and Luke, whencompared with the fantastic details found in contemporary accounts ofGreco-Roman and Jewish supernatural births, bespeak the authenticityof the NT documents. For example, one can cite the stories of thesupernatural birth of Alexander the Great in Greek sources and ofNoah in extrabiblical Jewish sources. In addition, secondary detailssuch as the mention of Anna’s father, Phanuel (Luke 2:36), addnothing significant to the account and thus appear to bematter-of-fact reporting by an eyewitness. Second, the commonalitiesbetween Matthew and Luke regarding the virgin birth of Jesus attestto its historicity.

Inconclusion, while the NT does not contain extensive informationconcerning the virgin birth of Jesus, there is sufficient evidence tosupport its historicity.

The founder of what became known as the movement of Jesusfollowers or Christianity. For Christian believers, Jesus Christembodies the personal and supernatural intervention of God in humanhistory.

Introduction

Name.Early Christians combined the name “Jesus” with the title“Christ” (Acts 5:42; NIV: “Messiah”). Thename “Jesus,” from the Hebrew Yehoshua or Yeshua, was acommon male name in first-century Judaism. The title “Christ”is from the Greek christos, a translation of the Hebrew mashiakh(“anointed one, messiah”). Christians eventually werenamed after Jesus’ title (Acts 11:26). During the ministry ofJesus, Peter was the first disciple to recognize Jesus as the Messiah(Matt. 16:16; Mark 9:29; Luke 9:20).

Sources.From the viewpoint of Christianity, the life and ministry of Jesusconstitute the turning point in human history. From a historicalperspective, ample early source materials would be expected. Indeed,both Christian and non-Christian first-century and earlysecond-century literary sources are extant, but they are few innumber. In part, this low incidence is due to society’s initialresistance to the Jesus followers’ movement. The ancient Romanhistorian Tacitus called Christianity “a superstition,”since its beliefs did not fit with the culture’s prevailingworldview and thus were considered antisocial. Early literary sourcestherefore are either in-group documents or allusions in non-Christiansources.

TheNT Gospels are the principal sources for the life and ministry ofJesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels),and John. Most scholars adhere to the so-called Four SourceHypothesis. In this theory, Mark was written first and was used as asource by Matthew and Luke, who also used the sayings source Q (fromGerman Quelle, meaning “source”) as well as their ownindividual sources M (Matthew) and L (Luke). John used additionalsources.

Theearly church tried to put together singular accounts, so-calledGospel harmonies, of the life of Jesus. The Gospel of the Ebionitesrepresents one such attempt based on the Synoptic Gospels. Anotherharmony, the Diatessaron, based on all four Gospels, was producedaround AD 170 by Tatian. Additional source materials concerning thelife of Christ are provided in the NT in texts such as Acts, thePauline Epistles, the General Epistles, and the Revelation of John.Paul wrote to the Galatians, “But when the time had fully come,God sent his Son, born of a woman, born under law” (Gal. 4:4).The first narrative about Jesus by the Christian community was apassion narrative, the account of his death and resurrection. Thefirst extant references to this tradition are found in Paul’sletters (1Cor. 2:2; Gal. 3:1). The resurrection was recognizedfrom the beginning as the cornerstone of the Christian faith (1Cor.15:13–14).

Amongnon-Christian sources, the earliest reference to Jesus is found in aletter written circa AD 112 by Pliny the Younger, the Roman governorof Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentionsChristians and Jesus around AD 115 in his famous work about thehistory of Rome (Ann. 15.44). Another Roman historian, Suetonius,wrote around the same time concerning unrest among the Jews in Romebecause of a certain “Chrestos” (Claud. 25.4). Somescholars conclude that “Chrestos” is a misspelling of“Christos,” a reference to Jesus.

TheJewish author Josephus (first century AD) mentions Jesus in a storyabout the Jewish high priest Ananus and James the brother of Jesus(Ant. 20.200). A controversial reference to Jesus appears in adifferent part of the same work, where Josephus affirms that Jesus isthe Messiah and that he rose from the dead (Ant. 18.63–64). Themajority of scholars consider this passage to be authentic butheavily edited by later Christian copyists. Another Jewish source,the Talmud, also mentions Jesus in several places, but thesereferences are very late and of little historical value.

NoncanonicalGospels that mention Jesus include, for example, the Infancy Gospelof Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel ofJames, the Gospel of Judas Iscariot, the Gospel of the Hebrews, theEgerton Gospel, and the Gospel of Judas. Although some of these maycontain an occasional authentic saying or event, for the most partthey are late and unreliable.

Jesus’Life

Birthand childhood. TheGospels of Matthew and Luke record Jesus’ birth in Bethlehemduring the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesuswas probably born between 6 and 4 BC, shortly before Herod’sdeath (Matt. 2:19). Both Matthew and Luke record the miracle of avirginal conception made possible by the Holy Spirit (Matt. 1:18;Luke 1:35). Luke mentions a census under the Syrian governorQuirinius that was responsible for Jesus’ birth taking place inBethlehem (2:1–5). Both the census and the governorship at thetime of the birth of Jesus have been questioned by scholars.Unfortunately, there is not enough extrabiblical evidence to eitherconfirm or disprove these events, so their veracity must bedetermined on the basis of one’s view regarding the generalreliability of the Gospel tradition.

Onthe eighth day after his birth, Jesus was circumcised, in keepingwith the Jewish law, at which time he officially was named “Jesus”(Luke 2:21). He spent his growing years in Nazareth, in the home ofhis parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel ofLuke contains the only brief portrayal of Jesus’ growth instrength, wisdom, and favor with God and people (2:40, 52). Luke alsocontains the only account of Jesus as a young boy (2:41–49).

Jesuswas born in a lower socioeconomic setting. His parents offered atemple sacrifice appropriate for those who could not afford tosacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’earthly father, was a carpenter or an artisan in wood, stone, ormetal (Matt. 13:55). From a geographical perspective, Nazareth wasnot a prominent place for settling, since it lacked fertile ground.Jesus’ disciple Nathanael expressed an apparently commonfirst-century sentiment concerning Nazareth: “Nazareth! Cananything good come from there?” (John 1:46).

Jesuswas also born in a context of scandal. Questions of illegitimacy weresurely raised, since his mother Mary was discovered to be pregnantbefore her marriage to Joseph. According to Matthew, only theintervention of an angel convinced Joseph not to break his betrothal(Matt. 1:18–24). Jesus’ birth took place in Bethlehem,far from his parents’ home in Nazareth. According to kinshiphospitality customs, Joseph and Mary would have expected to stay withdistant relatives in Bethlehem. It is likely that they were unwelcomebecause of Jesus’ status as an illegitimate child; thus Maryhad to give birth elsewhere and place the infant Jesus in a feedingtrough (Luke 2:7). A similar response was seen years later inNazareth when Jesus was identified as “Mary’s son”(Mark 6:3) rather than through his paternal line, thereby shaming himas one who was born an illegitimate child. Jesus was likewiserejected at the end of his life as the crowds cried, “Crucifyhim!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21;John 19:6, 15). When Jesus was arrested, most of his followers fled(Matt. 26:56; Mark 14:50–52), and a core disciple, Peter,vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71;Luke 22:55–60; John 18:15–17, 25–27). His ownsiblings did not believe in him (John 7:5) and were evidently ashamedof his fate, since from the cross Jesus placed the care of his motherinto the hands of “the disciple whom he loved” (19:26–27)rather than the next brother in line, as was customary.

Baptism,temptation, and start of ministry.After Jesus was baptized by the prophet John the Baptist (Luke3:21–22), God affirmed his pleasure with him by referring tohim as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22).Jesus’ baptism did not launch him into fame and instantministry success; instead, Jesus was led by the Spirit into thewilderness, where he was tempted for forty days (Matt. 4:1–11;Mark 1:12–13; Luke 4:1–13). Mark stresses that thetemptations immediately followed the baptism. Matthew and Lukeidentify three specific temptations by the devil, though their orderfor the last two is reversed. Both Matthew and Luke agree that Jesuswas tempted to turn stones into bread, expect divine interventionafter jumping off the temple portico, and receive all the world’skingdoms for worshiping the devil. Jesus resisted all temptation,quoting Scripture in response.

Matthewand Mark record that Jesus began his ministry in Capernaum inGalilee, after the arrest of John the Baptist (Matt. 4:12–13;Mark 1:14). Luke says that Jesus started his ministry at about thirtyyears of age (3:23). This may be meant to indicate full maturity orperhaps correlate this age with the onset of the service of theLevites in the temple (cf. Num. 4:3). John narrates the beginning ofJesus’ ministry by focusing on the calling of the disciples andthe sign performed at a wedding at Cana (1:35–2:11).

Jesus’public ministry: chronology.Jesus’ ministry started in Galilee, probably around AD 27/28,and ended with his death around AD 30 in Jerusalem. The temple hadbeen forty-six years in construction (generally interpreted as thetemple itself and the wider temple complex) when Jesus drove out themoney changers (John 2:20). According to Josephus, the rebuilding andexpansion of the second temple had started in 20/19 BC, during theeighteenth year of Herod’s reign (Ant. 15.380). The ministry ofJohn the Baptist had commenced in the fifteenth year of Tiberius(Luke 3:1–2), who had become a coregent in AD 11/12. From thesedates of the start of the temple building and the correlation of thereign of Tiberius to John the Baptist’s ministry, the onset ofJesus’ ministry can probably be dated to AD 27/28.

TheGospel of John mentions three Passovers and another unnamed feast inJohn 5:1. The length of Jesus’ ministry thus extended overthree or four Passovers, equaling about three or three and a halfyears. Passover, which took place on the fifteenth of Nisan, came ona Friday in AD 30 and 33. The year of Jesus’ death wastherefore probably AD 30.

Jesus’ministry years may be divided broadly into his Galilean and hisJudean ministries. The Synoptic Gospels describe the ministry inGalilee from various angles but converge again as Jesus enters Judea.

Galileanministry.The early stages of Jesus’ ministry centered in and aroundGalilee. Jesus presented the good news and proclaimed that thekingdom of God was near. Matthew focuses on the fulfillment ofprophecy (Matt. 4:13–17). Luke records Jesus’ firstteaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30);the text that Jesus quoted, Isa. 61:1–2, set the stage for hiscalling to serve and revealed a trajectory of rejection andsuffering.

AllGospels record Jesus’ gathering of disciples early in hisGalilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke5:1–11; John 1:35–51). The formal call and commissioningof the Twelve who would become Jesus’ closest followers isrecorded in different parts of the Gospels (Matt. 10:1–4; Mark3:13–19; Luke 6:12–16). A key event in the early ministryis the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke6:20–49). John focuses on Jesus’ signs and miracles, inparticular in the early parts of his ministry, whereas the Synopticsfocus on healings and exorcisms.

DuringJesus’ Galilean ministry, onlookers struggled with hisidentity. However, evil spirits knew him to be of supreme authority(Mark 3:11). Jesus was criticized by outsiders and by his own family(3:21). The scribes from Jerusalem identified him as a partner ofBeelzebul (3:22). Amid these situations of social conflict, Jesustold parables that couched his ministry in the context of a growingkingdom of God. This kingdom would miraculously spring from humblebeginnings (4:1–32).

TheSynoptics present Jesus’ early Galilean ministry as successful.No challenge or ministry need superseded Jesus’ authority orability: he calmed a storm (Mark 4:35–39), exorcized manydemons (Mark 5:1–13), raised the dead (Mark 5:35–42), fedfive thousand (Mark 6:30–44), and walked on water (Mark6:48–49).

Inthe later part of his ministry in Galilee, Jesus often withdrew andtraveled to the north and the east. The Gospel narratives are notwritten with a focus on chronology. However, only brief returns toGalilee appear to have taken place prior to Jesus’ journey toJerusalem. As people followed Jesus, faith was praised and fearresolved. Jerusalem’s religious leaders traveled to Galilee,where they leveled accusations and charged Jesus’ discipleswith lacking ritual purity (Mark 7:1–5). Jesus shamed thePharisees by pointing out their dishonorable treatment of parents(7:11–13). The Pharisees challenged his legitimacy by demandinga sign (8:11). Jesus refused them signs but agreed with Peter, whoconfessed, “You are the Messiah” (8:29). Jesus didprovide the disciples a sign: his transfiguration (9:2–8).

Jesuswithdrew from Galilee to Tyre and Sidon, where a Syrophoenician womanrequested healing for her daughter. Jesus replied, “I was sentonly to the lost sheep of Israel” (Matt. 15:24). Galileans hadlong resented the Syrian provincial leadership partiality thatallotted governmental funds in ways that made the Jews receive mere“crumbs.” Consequently, when the woman replied, “Eventhe dogs eat the crumbs that fall from their master’s table,”Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-muteman in the Decapolis provided another example of Jesus’ministry in Gentile territory (Mark 7:31–37). Peter’sconfession of Jesus as the Christ took place during Jesus’travel to Caesarea Philippi, a well-known Gentile territory. The citywas the ancient center of worship of the Hellenistic god Pan.

Judeanministry.Luke records a geographic turning point in Jesus’ ministry ashe resolutely set out for Jerusalem, a direction that eventually ledto his death (Luke 9:51). Luke divides the journey to Jerusalem intothree phases (9:51–13:21; 13:22–17:10; 17:11–19:27).The opening verses of phase one emphasize a prophetic element of thejourney. Jesus viewed his ministry in Jerusalem as his mission, andthe demands on discipleship intensified as Jesus approached Jerusalem(Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45;Luke 14:25–35). Luke presents the second phase of the journeytoward Jerusalem with a focus on conversations regarding salvationand judgment (Luke 13:22–30). In the third and final phase ofthe journey, the advent of the kingdom and the final judgment are themain themes (17:20–37; 19:11–27).

Socialconflicts with religious leaders increased throughout Jesus’ministry. These conflicts led to lively challenge-riposteinteractions concerning the Pharisaic schools of Shammai and Hillel(Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomicfeathers were ruffled as Jesus welcomed young children, who hadlittle value in society (Matt. 19:13–15; Mark 10:13–16;Luke 18:15–17).

PassionWeek, death, and resurrection. Eachof the Gospels records Jesus’ entry into Jerusalem with thecrowds extending him a royal welcome (Matt. 21:4–9; Mark11:7–10; Luke 19:35–38; John 12:12–15). Lukedescribes Jesus’ ministry in Jerusalem as a time during whichJesus taught in the temple as Israel’s Messiah (19:45–21:38).

InJerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17).Mark describes the religious leaders as fearing Jesus because thewhole crowd was amazed at his teaching, and so they “beganlooking for a way to kill him” (11:18). Dismayed, each segmentof Jerusalem’s temple leadership inquired about Jesus’authority (11:27–33). Jesus replied with cunning questions(12:16, 35–36), stories (12:1–12), denunciation(12:38–44), and a prediction of Jerusalem’s owndestruction (13:1–31). One of Jesus’ own disciples, JudasIscariot, provided the temple leaders the opportunity for Jesus’arrest (14:10–11).

Atthe Last Supper, Jesus instituted a new Passover, defining a newcovenant grounded in his sufferings (Matt. 26:17–18, 26–29;Mark 14:16–25; Luke 22:14–20). He again warned thedisciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark14:27–31; Luke 22:21–23; John 13:21–30), and laterhe prayed for the disciples (John 17:1–26) and prayed in agonyand submissiveness in the garden of Gethsemane (Matt. 26:36–42;Mark 14:32–42; Luke 22:39–42). His arrest, trial,crucifixion, death, and resurrection followed (Matt. 26:46–28:15;Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18).Jesus finally commissioned his disciples to continue his mission bymaking disciples of all the nations (Matt. 28:18–20; Acts 1:8)and ascended to heaven with the promise that he will one day return(Luke 24:50–53; Acts 1:9–11).

TheIdentity of Jesus Christ

Variousaspects of Jesus’ identity are stressed in the four NT Gospels,depending on their target audiences. In the Gospels the witnesses toJesus’ ministry are portrayed as constantly questioning andexamining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70;23:39; John 7:20, 25–27; 18:37). Only beings of the spiritualrealm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). AtJesus’ baptism, God referred to him as his Son, whom he loved(Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus wastransfigured in the presence of Peter, James, and John, a voiceaffirmed, “This is my Son, whom I love” (Matt. 17:5; Mark9:7). At the moment of his death, the questioning of Jesus’identity culminated in a confession by a Roman centurion and otherguards: “Surely he was the Son of God!” (Matt. 27:54; cf.Mark 15:39).

Miracleworker.In the first-century setting, folk healers and miracle workers werepart of the fabric of society. Jesus, however, performed signs andmiracles in order to demonstrate the authority of the kingdom of Godover various realms: disease, illness, the spiritual world, nature,and even future events. Especially in the Gospel of John, Jesus’signs and miracles are used to show his authority and thus hisidentity.

Nochallenge superseded Jesus’ authority. Among his ample miraclesand signs, he changed water into wine (John 2:7–9), calmed astorm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13;Luke 9:42–43), healed the sick (Mark 1:40–44), raised thedead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16;8:49–54; John 11:17, 38–44), performed miraculousfeedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44;8:5–9; Luke 9:10–17; John 6:8–13), and walked onwater (Matt. 14:25–26; Mark 6:48–49; John 6:19).

ThePharisees requested miracles as evidence of his authority (Mark8:11–12). Jesus refused, claiming that a wicked and adulterousgeneration asks for a miraculous sign (Matt. 12:38–39; 16:1–4).The only sign that he would give was the sign of Jonah—hisdeath and resurrection three days later—a personal sacrifice,taking upon himself the judgment of the world (Matt. 12:39–41).

Rabbi/teacher.Jesus’ teaching style was similar to other first-century rabbisor Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguishedhim was that he spoke with great personal authority (Matt. 5:22, 28,32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathereddisciples. He called these men to observe his lifestyle and to joinhim in his ministry of teaching, healing, and exorcism (Matt. 10:1–4;Mark 3:13–19; Luke 6:12–16).

Jesusused a variety of teaching methods. He frequently spoke in parables(Matt. 6:24; 13:24–52; 18:10–14, 23–35;21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark4:1–34; 12:1–12; 13:28–34; Luke 8:4–18;12:41–46; 13:18–21; 14:15–24; 15:1–16:15,19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33),used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons(Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke13:18–21), practical examples, and personal guidance.

Majorthemes in Jesus’ teaching include the kingdom of God, the costof discipleship, internal righteousness, the end of the age, hisidentity, his mission, and his approaching death. In his teachings,observance of Torah was given new context and meaning because God’skingdom had “come near” (Matt. 3:2). Jesus had come tofulfill the law (Matt. 5:17).

Jesus’teaching ministry often took place amid social conflict. Theseconflicts were couched in so-called challenge-riposte interactions inwhich the honor status of those involved was at stake. Jesus usedthese interactions as teachable moments. When questioned, Jesus gavereplies that reveal omniscience or intimate knowledge of God’swill, especially in the Gospel of John. In the Synoptic Gospels,Jesus’ answers are both ethical and practical in nature. TheSynoptics portray Jesus as challenged repeatedly with accusations ofviolating customs specified in the Jewish law. Jesus’ answersto such accusations often echoed the essence of 1Sam. 15:22,“To obey is better than sacrifice,” phrased by Jesus as“I desire mercy, not sacrifice” (Matt. 9:13; 12:7). Anoverall “better than” ethic was common in Jesus’public teaching.

TheSermon on the Mount (Matt. 5–7) contains a “better than”ethic in which internal obedience is better than mere outwardobedience. For example, Jesus said that anger without cause is equalto murder (Matt. 5:21–22), that looking at a woman lustfullyamounts to adultery (Matt. 5:28), and that instead of revengingwrongs one must reciprocate with love (Matt. 5:38–48). Jesusvalued compassion above traditions and customs, even those containedwithin the OT law. He desired internal obedience above the letter ofthe law.

Jesus’teachings found their authority in the reality of God’simminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9),necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence(Matt. 18:3–5; Mark 10:15), and loyalty to a new community—thefamily of Jesus followers (Mark 3:34; 10:29–30). Jesus urged,“Seek first [God’s] kingdom and his righteousness”(Matt. 6:33). Preaching with such urgency was common among propheticteachers of the intertestamental period. Jesus, however, had his owngrounds for urgency. He held that God deeply valued all humans (Matt.10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examplesof a “greater good” ethic in the Synoptics include theoccasions when Jesus ate with sinners (Mark 2:16–17). Jesusused an aphorism in response to accusations about his associationswith sinners, saying, “It is not the healthy who need a doctor,but the sick. I have not come to call the righteous, but sinners”(Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark2:23–28; 3:1–6), and when he was accused of breaking thelaw, he pointed to an OT exception (1Sam. 21:1–6) todeclare compassion appropriate for the Sabbath. Jesus also appliedthe “greater good” ethic in the case of divorce, sincewomen suffered the societal stigma of adultery and commonly becameoutcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

Jesus’kingdom teachings were simultaneously spiritual, ethical, andeschatological in application. The teachings were aimed at internaltransformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring onlove (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus tobless the hurting ones as they aspired to a godly character. Jesustaught, “Be perfect, therefore, as your heavenly Father isperfect” (Matt. 5:48), and “Be merciful, just as yourFather is merciful” (Luke 6:36). The “blessed” onesin Jesus’ teachings are poor of spirit, peace driven, mournful,and hungry for righteousness, consumed with emulating godlycharacter.

Somescholars believe that Jesus promoted an “interim ethic”for the kingdom, intended only for a short period prior to the end oftime. However, he was explicit regarding the longevity of histeachings: “Heaven and earth will pass away, but my words willnever pass away” (Matt. 24:35; Luke 16:17).

Messiah.The concept of an anointed one, a messiah, who would restore theglories of David’s kingdom and bring political stability wascommon in Jewish expectation. Both before and after the Babyloniancaptivity, many Jews longed for one who would bring peace andprotection. Israel’s prophets had spoken of a coming deliverer,one who would restore David’s kingdom and reign in justice andrighteousness (2Sam. 7:11–16; Isa. 9:1–7; 11:1–16;Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2;Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whosesuffering healed the nation provided a slightly different angle ofexpectation in terms of a deliverer.

Jesus’authority and popularity as a miracle worker called up messianicimages in first-century Jewish minds. On several occasions hearerscalled him “Son of David,” hoping for the Messiah (Matt.12:23; 21:9). Simon Peter was the first follower who confessed Jesusas the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). Inline with Isaiah’s model of the Suffering Servant, Jesusfocused not on political ends but rather on spiritual regenerationthrough his own sacrificial death (Mark 10:45).

Eschatologicalprophet.Many scholars claim that Jesus is best understood as a Jewishapocalypticist, an eschatological prophet who expected God tointervene in history, destroy the wicked, and bring in the kingdom ofGod. Central in this understanding are Jesus’ propheciesconcerning the destruction of the temple in Jerusalem (Matt. 24:1–2,15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). Inaddition, it is noted that Jesus had twelve disciples, representativeof the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30).Certain of Jesus’ parables, those with apocalyptic images ofcoming judgment, present Jesus as an eschatological prophet (Matt.24:45–25:30; Luke 12:41–46; 19:11–27).

SufferingSon of God.Jesus’ first recorded teaching in a synagogue in Nazareth wasparadigmatic (Luke 4:16–21). He attributed the reading, Isa.61:1–2, to his personal calling to serve, and in doing so herevealed a trajectory of suffering. The Gospel of Mark likewise aptlyportrays Jesus as the suffering Son of God. Jesus’ ownteachings incorporated his upcoming suffering (Mark 8:31; 9:12–13,31; 10:33–34). He summarized his mission by declaring, “TheSon of Man did not come to be served, but to serve, and to give hislife as a ransom for many” (Mark 10:45). His earthly careerended with a trial in Jerusalem consisting of both Roman and Jewishcomponents (Matt. 26:57–68; 27:1–31; Mark 14:53–65;15:1–20; Luke 22:54–23:25; John 18:19–24;18:28–19:16). He was insulted, scourged, mocked, and crucified.

Jesus’suffering culminated in his humiliating death by crucifixion (Matt.27:33–50; Mark 15:22–37; Luke 23:33–46; John19:16–30). Crucifixion was a death of unimaginable horror,bringing shame and humiliation to the victim and his family. Anyonehanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13).Thus, especially in a Jewish society, anyone associated with acrucified person bore the shame of following one who was executed asa lowly slave and left as a cursed corpse. The apostle Paul referredto this shame of the cross when he stated, “I am not ashamed ofthe gospel” (Rom. 1:16).

ExaltedLord.Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23;20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46).The testimony of the Synoptics is that the resurrection of JesusChrist indeed occurred on the third day, Christ having died on Friday(Mark 15:42–45; Luke 23:52–54; John 19:30–33) andrisen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke24:1–7; John 20:1–16). The resurrected Jesus waswitnessed by the women (Matt. 28:8–9), the eleven disciples(Matt. 28:16–17; Luke 24:36–43), and travelers on theroad to Emmaus (Luke 24:31–32). According to Paul, he appearedto as many as five hundred others (1Cor. 15:6). He appeared inbodily form, spoke, showed his scars, and ate (Luke 24:39–43;John 20:27; Acts 1:4). After forty postresurrection days, Jesusascended into the heavenly realm (Acts 1:9).

Asmuch as Jesus’ death was the epitome of shame, his victory overdeath was his ultimate exaltation (Phil. 2:5–11). At Pentecost,Peter proclaimed that in the resurrection God fulfilled OT promises(Ps. 16:10) by raising his Son from the grave (Acts 2:30–31).Furthermore, Christ provided freedom from the law through hisresurrection (Rom. 5:13–14), God’s approval of his lifeand work (Phil. 2:8–9), and God’s designation of him asLord over all the earth, the living and the dead (Acts 17:30–31;Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).

Jesus’exaltation commenced the beginning of forgiveness and justification(Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and hisintercession for the people of God (Rom. 8:34). His ascensionsignaled the coming of the Holy Spirit as comforter and teacher (John14:26; Acts 2:33) and was accompanied by the promise of his return inglory (Luke 24:51), at which time he will render judgment (Matt.19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom(1Cor. 15:24; 2Tim. 4:1; Rev. 11:15; 22:5).

Jesus’Purpose and Community

Inthe Gospel of Matthew, Jesus is the long-awaited Messiah, whopreaches the good news of the kingdom, urging people to repent(4:17–23). Repentance and belief allow one to enter thekingdom. The call into the kingdom is a call into a new covenant, onemade in Jesus’ blood (26:28).

Inthe prologue to the Gospel of Mark, the narrator reveals the identityof Jesus (1:1). Jesus is presented as the one who brings good tidingsof salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of thegospel, the good news (Mark 1:14–15), is evident.

Lukelikewise presents the preaching of the good news as a main purpose ofJesus’ ministry (4:43). The content of this good news is thekingdom of God (4:43; 8:1; 16:16). When the disciples of John theBaptist asked Jesus if he was the one who was to come (7:20), Jesusanswered, “Go back and report to John what you have seen andheard: The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good newsis proclaimed to the poor” (7:22). The kingdom of God, aspresented in Luke, brings freedom for the prisoners, recovery ofsight for the blind, and release for the oppressed (4:18). Jesus’healings and exorcisms announce the coming kingdom of God alreadypresent in the ministry of Jesus (4:40–44; 6:18–20;8:1–2; 9:2; 10:8–9).

Inthe Gospel of John, Jesus testifies to the good news by way of signsthroughout his ministry. These signs point to Jesus’ glory, hisidentity, and the significance of his ministry. Jesus is the Messiah,the Son of God, who offers eternal and abundant life. This abundantlife is lived out in community.

Inthe Gospel of John, the disciples of Jesus represent the community ofGod (17:21). The disciples did not belong to the world, but theycontinued to live in the world (17:14–16). Throughout hisministry, Jesus called his disciples to follow him. This was a callto loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38;Luke 9:23–26), a call to the family of God (Matt. 12:48–50;Mark 3:33–35). Jesus’ declaration “On this rock Iwill build my church” (Matt. 16:18) was preceded by the call tocommunity. Jesus’ presence as the head of the community wasreplaced by the promised Spirit (John 14:16–18).

Jesus’ministry continued in the community of Jesus’ followers, God’sfamily—the church. Entrance into the community was obtained byadopting the values of the kingdom, belief, and through theinitiation rite of baptism (Matt. 10:37–39; 16:24–26;Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16;10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).

TheQuests for the Historical Jesus

Thequest for the historical Jesus, or seeking who Jesus was from ahistorical perspective, is a modern phenomenon deemed necessary byscholars who claim that the NT Gospels were written long after Jesus’death and were heavily influenced by the post-Easter understanding ofthe church.

Thebeginning of this quest is often dated to 1770, when the lecturenotes of Hermann Samuel Reimarus were published posthumously.Reimarus had launched an inquiry into the identity of Jesus thatrejected as inauthentic all supernatural elements in the Gospels. Heconcluded that the disciples invented Jesus’ miracles,prophecies, ritualistic religion, and resurrection. Reimarus’sconclusions were not widely accepted, but they set off a flurry ofrationalistic research into the historical Jesus that continuedthroughout the nineteenth century. This became known as the “firstquest” for the historical Jesus.

In1906 German theologian Albert Schweit-zer published The Quest of theHistorical Jesus (German title: Von Reimarus zu Wrede: EineGeschichte der Leben-Jesu-Forschung), a scathing indictment of thefirst quest. Schweitzer’s work showed that nineteenth-centuryresearchers re-created Jesus in their own image, transforming thehistorical Jesus into a modern philanthropist preaching aninoffensive message of love and brotherhood. Schweitzer’sconclusions marked the beginning of the end for this first quest.Schweitzer himself concluded that the historical Jesus was aneschatological prophet whose purposes failed during his last days inJerusalem.

Withthe demise of the first quest, some NT scholars, such as RudolfBultmann, rejected any claim to being able to discover the historicalJesus. This trend continued until 1953, when some of Bultmann’sformer students launched what has come to be known as the “newquest” for the historical Jesus (1953–c. 1970). Thisquest created new interest in the historical Jesus but was stilldominated by the view that the portrait of Jesus in the Gospels islargely a creation of the church in a post-Easter setting.

Asthe rebuilding years of the post–World WarII era wanedand scholars started to reap academic fruit from major archaeologicalfinds such as the DSS, research on the historical Jesus moved on towhat has been called the “third quest.” This quest seeksespecially to research and understand Jesus in his social andcultural setting.

The founder of what became known as the movement of Jesusfollowers or Christianity. For Christian believers, Jesus Christembodies the personal and supernatural intervention of God in humanhistory.

Introduction

Name.Early Christians combined the name “Jesus” with the title“Christ” (Acts 5:42; NIV: “Messiah”). Thename “Jesus,” from the Hebrew Yehoshua or Yeshua, was acommon male name in first-century Judaism. The title “Christ”is from the Greek christos, a translation of the Hebrew mashiakh(“anointed one, messiah”). Christians eventually werenamed after Jesus’ title (Acts 11:26). During the ministry ofJesus, Peter was the first disciple to recognize Jesus as the Messiah(Matt. 16:16; Mark 9:29; Luke 9:20).

Sources.From the viewpoint of Christianity, the life and ministry of Jesusconstitute the turning point in human history. From a historicalperspective, ample early source materials would be expected. Indeed,both Christian and non-Christian first-century and earlysecond-century literary sources are extant, but they are few innumber. In part, this low incidence is due to society’s initialresistance to the Jesus followers’ movement. The ancient Romanhistorian Tacitus called Christianity “a superstition,”since its beliefs did not fit with the culture’s prevailingworldview and thus were considered antisocial. Early literary sourcestherefore are either in-group documents or allusions in non-Christiansources.

TheNT Gospels are the principal sources for the life and ministry ofJesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels),and John. Most scholars adhere to the so-called Four SourceHypothesis. In this theory, Mark was written first and was used as asource by Matthew and Luke, who also used the sayings source Q (fromGerman Quelle, meaning “source”) as well as their ownindividual sources M (Matthew) and L (Luke). John used additionalsources.

Theearly church tried to put together singular accounts, so-calledGospel harmonies, of the life of Jesus. The Gospel of the Ebionitesrepresents one such attempt based on the Synoptic Gospels. Anotherharmony, the Diatessaron, based on all four Gospels, was producedaround AD 170 by Tatian. Additional source materials concerning thelife of Christ are provided in the NT in texts such as Acts, thePauline Epistles, the General Epistles, and the Revelation of John.Paul wrote to the Galatians, “But when the time had fully come,God sent his Son, born of a woman, born under law” (Gal. 4:4).The first narrative about Jesus by the Christian community was apassion narrative, the account of his death and resurrection. Thefirst extant references to this tradition are found in Paul’sletters (1Cor. 2:2; Gal. 3:1). The resurrection was recognizedfrom the beginning as the cornerstone of the Christian faith (1Cor.15:13–14).

Amongnon-Christian sources, the earliest reference to Jesus is found in aletter written circa AD 112 by Pliny the Younger, the Roman governorof Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentionsChristians and Jesus around AD 115 in his famous work about thehistory of Rome (Ann. 15.44). Another Roman historian, Suetonius,wrote around the same time concerning unrest among the Jews in Romebecause of a certain “Chrestos” (Claud. 25.4). Somescholars conclude that “Chrestos” is a misspelling of“Christos,” a reference to Jesus.

TheJewish author Josephus (first century AD) mentions Jesus in a storyabout the Jewish high priest Ananus and James the brother of Jesus(Ant. 20.200). A controversial reference to Jesus appears in adifferent part of the same work, where Josephus affirms that Jesus isthe Messiah and that he rose from the dead (Ant. 18.63–64). Themajority of scholars consider this passage to be authentic butheavily edited by later Christian copyists. Another Jewish source,the Talmud, also mentions Jesus in several places, but thesereferences are very late and of little historical value.

NoncanonicalGospels that mention Jesus include, for example, the Infancy Gospelof Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel ofJames, the Gospel of Judas Iscariot, the Gospel of the Hebrews, theEgerton Gospel, and the Gospel of Judas. Although some of these maycontain an occasional authentic saying or event, for the most partthey are late and unreliable.

Jesus’Life

Birthand childhood. TheGospels of Matthew and Luke record Jesus’ birth in Bethlehemduring the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesuswas probably born between 6 and 4 BC, shortly before Herod’sdeath (Matt. 2:19). Both Matthew and Luke record the miracle of avirginal conception made possible by the Holy Spirit (Matt. 1:18;Luke 1:35). Luke mentions a census under the Syrian governorQuirinius that was responsible for Jesus’ birth taking place inBethlehem (2:1–5). Both the census and the governorship at thetime of the birth of Jesus have been questioned by scholars.Unfortunately, there is not enough extrabiblical evidence to eitherconfirm or disprove these events, so their veracity must bedetermined on the basis of one’s view regarding the generalreliability of the Gospel tradition.

Onthe eighth day after his birth, Jesus was circumcised, in keepingwith the Jewish law, at which time he officially was named “Jesus”(Luke 2:21). He spent his growing years in Nazareth, in the home ofhis parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel ofLuke contains the only brief portrayal of Jesus’ growth instrength, wisdom, and favor with God and people (2:40, 52). Luke alsocontains the only account of Jesus as a young boy (2:41–49).

Jesuswas born in a lower socioeconomic setting. His parents offered atemple sacrifice appropriate for those who could not afford tosacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’earthly father, was a carpenter or an artisan in wood, stone, ormetal (Matt. 13:55). From a geographical perspective, Nazareth wasnot a prominent place for settling, since it lacked fertile ground.Jesus’ disciple Nathanael expressed an apparently commonfirst-century sentiment concerning Nazareth: “Nazareth! Cananything good come from there?” (John 1:46).

Jesuswas also born in a context of scandal. Questions of illegitimacy weresurely raised, since his mother Mary was discovered to be pregnantbefore her marriage to Joseph. According to Matthew, only theintervention of an angel convinced Joseph not to break his betrothal(Matt. 1:18–24). Jesus’ birth took place in Bethlehem,far from his parents’ home in Nazareth. According to kinshiphospitality customs, Joseph and Mary would have expected to stay withdistant relatives in Bethlehem. It is likely that they were unwelcomebecause of Jesus’ status as an illegitimate child; thus Maryhad to give birth elsewhere and place the infant Jesus in a feedingtrough (Luke 2:7). A similar response was seen years later inNazareth when Jesus was identified as “Mary’s son”(Mark 6:3) rather than through his paternal line, thereby shaming himas one who was born an illegitimate child. Jesus was likewiserejected at the end of his life as the crowds cried, “Crucifyhim!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21;John 19:6, 15). When Jesus was arrested, most of his followers fled(Matt. 26:56; Mark 14:50–52), and a core disciple, Peter,vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71;Luke 22:55–60; John 18:15–17, 25–27). His ownsiblings did not believe in him (John 7:5) and were evidently ashamedof his fate, since from the cross Jesus placed the care of his motherinto the hands of “the disciple whom he loved” (19:26–27)rather than the next brother in line, as was customary.

Baptism,temptation, and start of ministry.After Jesus was baptized by the prophet John the Baptist (Luke3:21–22), God affirmed his pleasure with him by referring tohim as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22).Jesus’ baptism did not launch him into fame and instantministry success; instead, Jesus was led by the Spirit into thewilderness, where he was tempted for forty days (Matt. 4:1–11;Mark 1:12–13; Luke 4:1–13). Mark stresses that thetemptations immediately followed the baptism. Matthew and Lukeidentify three specific temptations by the devil, though their orderfor the last two is reversed. Both Matthew and Luke agree that Jesuswas tempted to turn stones into bread, expect divine interventionafter jumping off the temple portico, and receive all the world’skingdoms for worshiping the devil. Jesus resisted all temptation,quoting Scripture in response.

Matthewand Mark record that Jesus began his ministry in Capernaum inGalilee, after the arrest of John the Baptist (Matt. 4:12–13;Mark 1:14). Luke says that Jesus started his ministry at about thirtyyears of age (3:23). This may be meant to indicate full maturity orperhaps correlate this age with the onset of the service of theLevites in the temple (cf. Num. 4:3). John narrates the beginning ofJesus’ ministry by focusing on the calling of the disciples andthe sign performed at a wedding at Cana (1:35–2:11).

Jesus’public ministry: chronology.Jesus’ ministry started in Galilee, probably around AD 27/28,and ended with his death around AD 30 in Jerusalem. The temple hadbeen forty-six years in construction (generally interpreted as thetemple itself and the wider temple complex) when Jesus drove out themoney changers (John 2:20). According to Josephus, the rebuilding andexpansion of the second temple had started in 20/19 BC, during theeighteenth year of Herod’s reign (Ant. 15.380). The ministry ofJohn the Baptist had commenced in the fifteenth year of Tiberius(Luke 3:1–2), who had become a coregent in AD 11/12. From thesedates of the start of the temple building and the correlation of thereign of Tiberius to John the Baptist’s ministry, the onset ofJesus’ ministry can probably be dated to AD 27/28.

TheGospel of John mentions three Passovers and another unnamed feast inJohn 5:1. The length of Jesus’ ministry thus extended overthree or four Passovers, equaling about three or three and a halfyears. Passover, which took place on the fifteenth of Nisan, came ona Friday in AD 30 and 33. The year of Jesus’ death wastherefore probably AD 30.

Jesus’ministry years may be divided broadly into his Galilean and hisJudean ministries. The Synoptic Gospels describe the ministry inGalilee from various angles but converge again as Jesus enters Judea.

Galileanministry.The early stages of Jesus’ ministry centered in and aroundGalilee. Jesus presented the good news and proclaimed that thekingdom of God was near. Matthew focuses on the fulfillment ofprophecy (Matt. 4:13–17). Luke records Jesus’ firstteaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30);the text that Jesus quoted, Isa. 61:1–2, set the stage for hiscalling to serve and revealed a trajectory of rejection andsuffering.

AllGospels record Jesus’ gathering of disciples early in hisGalilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke5:1–11; John 1:35–51). The formal call and commissioningof the Twelve who would become Jesus’ closest followers isrecorded in different parts of the Gospels (Matt. 10:1–4; Mark3:13–19; Luke 6:12–16). A key event in the early ministryis the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke6:20–49). John focuses on Jesus’ signs and miracles, inparticular in the early parts of his ministry, whereas the Synopticsfocus on healings and exorcisms.

DuringJesus’ Galilean ministry, onlookers struggled with hisidentity. However, evil spirits knew him to be of supreme authority(Mark 3:11). Jesus was criticized by outsiders and by his own family(3:21). The scribes from Jerusalem identified him as a partner ofBeelzebul (3:22). Amid these situations of social conflict, Jesustold parables that couched his ministry in the context of a growingkingdom of God. This kingdom would miraculously spring from humblebeginnings (4:1–32).

TheSynoptics present Jesus’ early Galilean ministry as successful.No challenge or ministry need superseded Jesus’ authority orability: he calmed a storm (Mark 4:35–39), exorcized manydemons (Mark 5:1–13), raised the dead (Mark 5:35–42), fedfive thousand (Mark 6:30–44), and walked on water (Mark6:48–49).

Inthe later part of his ministry in Galilee, Jesus often withdrew andtraveled to the north and the east. The Gospel narratives are notwritten with a focus on chronology. However, only brief returns toGalilee appear to have taken place prior to Jesus’ journey toJerusalem. As people followed Jesus, faith was praised and fearresolved. Jerusalem’s religious leaders traveled to Galilee,where they leveled accusations and charged Jesus’ discipleswith lacking ritual purity (Mark 7:1–5). Jesus shamed thePharisees by pointing out their dishonorable treatment of parents(7:11–13). The Pharisees challenged his legitimacy by demandinga sign (8:11). Jesus refused them signs but agreed with Peter, whoconfessed, “You are the Messiah” (8:29). Jesus didprovide the disciples a sign: his transfiguration (9:2–8).

Jesuswithdrew from Galilee to Tyre and Sidon, where a Syrophoenician womanrequested healing for her daughter. Jesus replied, “I was sentonly to the lost sheep of Israel” (Matt. 15:24). Galileans hadlong resented the Syrian provincial leadership partiality thatallotted governmental funds in ways that made the Jews receive mere“crumbs.” Consequently, when the woman replied, “Eventhe dogs eat the crumbs that fall from their master’s table,”Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-muteman in the Decapolis provided another example of Jesus’ministry in Gentile territory (Mark 7:31–37). Peter’sconfession of Jesus as the Christ took place during Jesus’travel to Caesarea Philippi, a well-known Gentile territory. The citywas the ancient center of worship of the Hellenistic god Pan.

Judeanministry.Luke records a geographic turning point in Jesus’ ministry ashe resolutely set out for Jerusalem, a direction that eventually ledto his death (Luke 9:51). Luke divides the journey to Jerusalem intothree phases (9:51–13:21; 13:22–17:10; 17:11–19:27).The opening verses of phase one emphasize a prophetic element of thejourney. Jesus viewed his ministry in Jerusalem as his mission, andthe demands on discipleship intensified as Jesus approached Jerusalem(Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45;Luke 14:25–35). Luke presents the second phase of the journeytoward Jerusalem with a focus on conversations regarding salvationand judgment (Luke 13:22–30). In the third and final phase ofthe journey, the advent of the kingdom and the final judgment are themain themes (17:20–37; 19:11–27).

Socialconflicts with religious leaders increased throughout Jesus’ministry. These conflicts led to lively challenge-riposteinteractions concerning the Pharisaic schools of Shammai and Hillel(Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomicfeathers were ruffled as Jesus welcomed young children, who hadlittle value in society (Matt. 19:13–15; Mark 10:13–16;Luke 18:15–17).

PassionWeek, death, and resurrection. Eachof the Gospels records Jesus’ entry into Jerusalem with thecrowds extending him a royal welcome (Matt. 21:4–9; Mark11:7–10; Luke 19:35–38; John 12:12–15). Lukedescribes Jesus’ ministry in Jerusalem as a time during whichJesus taught in the temple as Israel’s Messiah (19:45–21:38).

InJerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17).Mark describes the religious leaders as fearing Jesus because thewhole crowd was amazed at his teaching, and so they “beganlooking for a way to kill him” (11:18). Dismayed, each segmentof Jerusalem’s temple leadership inquired about Jesus’authority (11:27–33). Jesus replied with cunning questions(12:16, 35–36), stories (12:1–12), denunciation(12:38–44), and a prediction of Jerusalem’s owndestruction (13:1–31). One of Jesus’ own disciples, JudasIscariot, provided the temple leaders the opportunity for Jesus’arrest (14:10–11).

Atthe Last Supper, Jesus instituted a new Passover, defining a newcovenant grounded in his sufferings (Matt. 26:17–18, 26–29;Mark 14:16–25; Luke 22:14–20). He again warned thedisciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark14:27–31; Luke 22:21–23; John 13:21–30), and laterhe prayed for the disciples (John 17:1–26) and prayed in agonyand submissiveness in the garden of Gethsemane (Matt. 26:36–42;Mark 14:32–42; Luke 22:39–42). His arrest, trial,crucifixion, death, and resurrection followed (Matt. 26:46–28:15;Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18).Jesus finally commissioned his disciples to continue his mission bymaking disciples of all the nations (Matt. 28:18–20; Acts 1:8)and ascended to heaven with the promise that he will one day return(Luke 24:50–53; Acts 1:9–11).

TheIdentity of Jesus Christ

Variousaspects of Jesus’ identity are stressed in the four NT Gospels,depending on their target audiences. In the Gospels the witnesses toJesus’ ministry are portrayed as constantly questioning andexamining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70;23:39; John 7:20, 25–27; 18:37). Only beings of the spiritualrealm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). AtJesus’ baptism, God referred to him as his Son, whom he loved(Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus wastransfigured in the presence of Peter, James, and John, a voiceaffirmed, “This is my Son, whom I love” (Matt. 17:5; Mark9:7). At the moment of his death, the questioning of Jesus’identity culminated in a confession by a Roman centurion and otherguards: “Surely he was the Son of God!” (Matt. 27:54; cf.Mark 15:39).

Miracleworker.In the first-century setting, folk healers and miracle workers werepart of the fabric of society. Jesus, however, performed signs andmiracles in order to demonstrate the authority of the kingdom of Godover various realms: disease, illness, the spiritual world, nature,and even future events. Especially in the Gospel of John, Jesus’signs and miracles are used to show his authority and thus hisidentity.

Nochallenge superseded Jesus’ authority. Among his ample miraclesand signs, he changed water into wine (John 2:7–9), calmed astorm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13;Luke 9:42–43), healed the sick (Mark 1:40–44), raised thedead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16;8:49–54; John 11:17, 38–44), performed miraculousfeedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44;8:5–9; Luke 9:10–17; John 6:8–13), and walked onwater (Matt. 14:25–26; Mark 6:48–49; John 6:19).

ThePharisees requested miracles as evidence of his authority (Mark8:11–12). Jesus refused, claiming that a wicked and adulterousgeneration asks for a miraculous sign (Matt. 12:38–39; 16:1–4).The only sign that he would give was the sign of Jonah—hisdeath and resurrection three days later—a personal sacrifice,taking upon himself the judgment of the world (Matt. 12:39–41).

Rabbi/teacher.Jesus’ teaching style was similar to other first-century rabbisor Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguishedhim was that he spoke with great personal authority (Matt. 5:22, 28,32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathereddisciples. He called these men to observe his lifestyle and to joinhim in his ministry of teaching, healing, and exorcism (Matt. 10:1–4;Mark 3:13–19; Luke 6:12–16).

Jesusused a variety of teaching methods. He frequently spoke in parables(Matt. 6:24; 13:24–52; 18:10–14, 23–35;21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark4:1–34; 12:1–12; 13:28–34; Luke 8:4–18;12:41–46; 13:18–21; 14:15–24; 15:1–16:15,19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33),used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons(Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke13:18–21), practical examples, and personal guidance.

Majorthemes in Jesus’ teaching include the kingdom of God, the costof discipleship, internal righteousness, the end of the age, hisidentity, his mission, and his approaching death. In his teachings,observance of Torah was given new context and meaning because God’skingdom had “come near” (Matt. 3:2). Jesus had come tofulfill the law (Matt. 5:17).

Jesus’teaching ministry often took place amid social conflict. Theseconflicts were couched in so-called challenge-riposte interactions inwhich the honor status of those involved was at stake. Jesus usedthese interactions as teachable moments. When questioned, Jesus gavereplies that reveal omniscience or intimate knowledge of God’swill, especially in the Gospel of John. In the Synoptic Gospels,Jesus’ answers are both ethical and practical in nature. TheSynoptics portray Jesus as challenged repeatedly with accusations ofviolating customs specified in the Jewish law. Jesus’ answersto such accusations often echoed the essence of 1Sam. 15:22,“To obey is better than sacrifice,” phrased by Jesus as“I desire mercy, not sacrifice” (Matt. 9:13; 12:7). Anoverall “better than” ethic was common in Jesus’public teaching.

TheSermon on the Mount (Matt. 5–7) contains a “better than”ethic in which internal obedience is better than mere outwardobedience. For example, Jesus said that anger without cause is equalto murder (Matt. 5:21–22), that looking at a woman lustfullyamounts to adultery (Matt. 5:28), and that instead of revengingwrongs one must reciprocate with love (Matt. 5:38–48). Jesusvalued compassion above traditions and customs, even those containedwithin the OT law. He desired internal obedience above the letter ofthe law.

Jesus’teachings found their authority in the reality of God’simminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9),necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence(Matt. 18:3–5; Mark 10:15), and loyalty to a new community—thefamily of Jesus followers (Mark 3:34; 10:29–30). Jesus urged,“Seek first [God’s] kingdom and his righteousness”(Matt. 6:33). Preaching with such urgency was common among propheticteachers of the intertestamental period. Jesus, however, had his owngrounds for urgency. He held that God deeply valued all humans (Matt.10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examplesof a “greater good” ethic in the Synoptics include theoccasions when Jesus ate with sinners (Mark 2:16–17). Jesusused an aphorism in response to accusations about his associationswith sinners, saying, “It is not the healthy who need a doctor,but the sick. I have not come to call the righteous, but sinners”(Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark2:23–28; 3:1–6), and when he was accused of breaking thelaw, he pointed to an OT exception (1Sam. 21:1–6) todeclare compassion appropriate for the Sabbath. Jesus also appliedthe “greater good” ethic in the case of divorce, sincewomen suffered the societal stigma of adultery and commonly becameoutcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

Jesus’kingdom teachings were simultaneously spiritual, ethical, andeschatological in application. The teachings were aimed at internaltransformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring onlove (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus tobless the hurting ones as they aspired to a godly character. Jesustaught, “Be perfect, therefore, as your heavenly Father isperfect” (Matt. 5:48), and “Be merciful, just as yourFather is merciful” (Luke 6:36). The “blessed” onesin Jesus’ teachings are poor of spirit, peace driven, mournful,and hungry for righteousness, consumed with emulating godlycharacter.

Somescholars believe that Jesus promoted an “interim ethic”for the kingdom, intended only for a short period prior to the end oftime. However, he was explicit regarding the longevity of histeachings: “Heaven and earth will pass away, but my words willnever pass away” (Matt. 24:35; Luke 16:17).

Messiah.The concept of an anointed one, a messiah, who would restore theglories of David’s kingdom and bring political stability wascommon in Jewish expectation. Both before and after the Babyloniancaptivity, many Jews longed for one who would bring peace andprotection. Israel’s prophets had spoken of a coming deliverer,one who would restore David’s kingdom and reign in justice andrighteousness (2Sam. 7:11–16; Isa. 9:1–7; 11:1–16;Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2;Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whosesuffering healed the nation provided a slightly different angle ofexpectation in terms of a deliverer.

Jesus’authority and popularity as a miracle worker called up messianicimages in first-century Jewish minds. On several occasions hearerscalled him “Son of David,” hoping for the Messiah (Matt.12:23; 21:9). Simon Peter was the first follower who confessed Jesusas the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). Inline with Isaiah’s model of the Suffering Servant, Jesusfocused not on political ends but rather on spiritual regenerationthrough his own sacrificial death (Mark 10:45).

Eschatologicalprophet.Many scholars claim that Jesus is best understood as a Jewishapocalypticist, an eschatological prophet who expected God tointervene in history, destroy the wicked, and bring in the kingdom ofGod. Central in this understanding are Jesus’ propheciesconcerning the destruction of the temple in Jerusalem (Matt. 24:1–2,15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). Inaddition, it is noted that Jesus had twelve disciples, representativeof the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30).Certain of Jesus’ parables, those with apocalyptic images ofcoming judgment, present Jesus as an eschatological prophet (Matt.24:45–25:30; Luke 12:41–46; 19:11–27).

SufferingSon of God.Jesus’ first recorded teaching in a synagogue in Nazareth wasparadigmatic (Luke 4:16–21). He attributed the reading, Isa.61:1–2, to his personal calling to serve, and in doing so herevealed a trajectory of suffering. The Gospel of Mark likewise aptlyportrays Jesus as the suffering Son of God. Jesus’ ownteachings incorporated his upcoming suffering (Mark 8:31; 9:12–13,31; 10:33–34). He summarized his mission by declaring, “TheSon of Man did not come to be served, but to serve, and to give hislife as a ransom for many” (Mark 10:45). His earthly careerended with a trial in Jerusalem consisting of both Roman and Jewishcomponents (Matt. 26:57–68; 27:1–31; Mark 14:53–65;15:1–20; Luke 22:54–23:25; John 18:19–24;18:28–19:16). He was insulted, scourged, mocked, and crucified.

Jesus’suffering culminated in his humiliating death by crucifixion (Matt.27:33–50; Mark 15:22–37; Luke 23:33–46; John19:16–30). Crucifixion was a death of unimaginable horror,bringing shame and humiliation to the victim and his family. Anyonehanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13).Thus, especially in a Jewish society, anyone associated with acrucified person bore the shame of following one who was executed asa lowly slave and left as a cursed corpse. The apostle Paul referredto this shame of the cross when he stated, “I am not ashamed ofthe gospel” (Rom. 1:16).

ExaltedLord.Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23;20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46).The testimony of the Synoptics is that the resurrection of JesusChrist indeed occurred on the third day, Christ having died on Friday(Mark 15:42–45; Luke 23:52–54; John 19:30–33) andrisen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke24:1–7; John 20:1–16). The resurrected Jesus waswitnessed by the women (Matt. 28:8–9), the eleven disciples(Matt. 28:16–17; Luke 24:36–43), and travelers on theroad to Emmaus (Luke 24:31–32). According to Paul, he appearedto as many as five hundred others (1Cor. 15:6). He appeared inbodily form, spoke, showed his scars, and ate (Luke 24:39–43;John 20:27; Acts 1:4). After forty postresurrection days, Jesusascended into the heavenly realm (Acts 1:9).

Asmuch as Jesus’ death was the epitome of shame, his victory overdeath was his ultimate exaltation (Phil. 2:5–11). At Pentecost,Peter proclaimed that in the resurrection God fulfilled OT promises(Ps. 16:10) by raising his Son from the grave (Acts 2:30–31).Furthermore, Christ provided freedom from the law through hisresurrection (Rom. 5:13–14), God’s approval of his lifeand work (Phil. 2:8–9), and God’s designation of him asLord over all the earth, the living and the dead (Acts 17:30–31;Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).

Jesus’exaltation commenced the beginning of forgiveness and justification(Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and hisintercession for the people of God (Rom. 8:34). His ascensionsignaled the coming of the Holy Spirit as comforter and teacher (John14:26; Acts 2:33) and was accompanied by the promise of his return inglory (Luke 24:51), at which time he will render judgment (Matt.19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom(1Cor. 15:24; 2Tim. 4:1; Rev. 11:15; 22:5).

Jesus’Purpose and Community

Inthe Gospel of Matthew, Jesus is the long-awaited Messiah, whopreaches the good news of the kingdom, urging people to repent(4:17–23). Repentance and belief allow one to enter thekingdom. The call into the kingdom is a call into a new covenant, onemade in Jesus’ blood (26:28).

Inthe prologue to the Gospel of Mark, the narrator reveals the identityof Jesus (1:1). Jesus is presented as the one who brings good tidingsof salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of thegospel, the good news (Mark 1:14–15), is evident.

Lukelikewise presents the preaching of the good news as a main purpose ofJesus’ ministry (4:43). The content of this good news is thekingdom of God (4:43; 8:1; 16:16). When the disciples of John theBaptist asked Jesus if he was the one who was to come (7:20), Jesusanswered, “Go back and report to John what you have seen andheard: The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good newsis proclaimed to the poor” (7:22). The kingdom of God, aspresented in Luke, brings freedom for the prisoners, recovery ofsight for the blind, and release for the oppressed (4:18). Jesus’healings and exorcisms announce the coming kingdom of God alreadypresent in the ministry of Jesus (4:40–44; 6:18–20;8:1–2; 9:2; 10:8–9).

Inthe Gospel of John, Jesus testifies to the good news by way of signsthroughout his ministry. These signs point to Jesus’ glory, hisidentity, and the significance of his ministry. Jesus is the Messiah,the Son of God, who offers eternal and abundant life. This abundantlife is lived out in community.

Inthe Gospel of John, the disciples of Jesus represent the community ofGod (17:21). The disciples did not belong to the world, but theycontinued to live in the world (17:14–16). Throughout hisministry, Jesus called his disciples to follow him. This was a callto loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38;Luke 9:23–26), a call to the family of God (Matt. 12:48–50;Mark 3:33–35). Jesus’ declaration “On this rock Iwill build my church” (Matt. 16:18) was preceded by the call tocommunity. Jesus’ presence as the head of the community wasreplaced by the promised Spirit (John 14:16–18).

Jesus’ministry continued in the community of Jesus’ followers, God’sfamily—the church. Entrance into the community was obtained byadopting the values of the kingdom, belief, and through theinitiation rite of baptism (Matt. 10:37–39; 16:24–26;Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16;10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).

TheQuests for the Historical Jesus

Thequest for the historical Jesus, or seeking who Jesus was from ahistorical perspective, is a modern phenomenon deemed necessary byscholars who claim that the NT Gospels were written long after Jesus’death and were heavily influenced by the post-Easter understanding ofthe church.

Thebeginning of this quest is often dated to 1770, when the lecturenotes of Hermann Samuel Reimarus were published posthumously.Reimarus had launched an inquiry into the identity of Jesus thatrejected as inauthentic all supernatural elements in the Gospels. Heconcluded that the disciples invented Jesus’ miracles,prophecies, ritualistic religion, and resurrection. Reimarus’sconclusions were not widely accepted, but they set off a flurry ofrationalistic research into the historical Jesus that continuedthroughout the nineteenth century. This became known as the “firstquest” for the historical Jesus.

In1906 German theologian Albert Schweit-zer published The Quest of theHistorical Jesus (German title: Von Reimarus zu Wrede: EineGeschichte der Leben-Jesu-Forschung), a scathing indictment of thefirst quest. Schweitzer’s work showed that nineteenth-centuryresearchers re-created Jesus in their own image, transforming thehistorical Jesus into a modern philanthropist preaching aninoffensive message of love and brotherhood. Schweitzer’sconclusions marked the beginning of the end for this first quest.Schweitzer himself concluded that the historical Jesus was aneschatological prophet whose purposes failed during his last days inJerusalem.

Withthe demise of the first quest, some NT scholars, such as RudolfBultmann, rejected any claim to being able to discover the historicalJesus. This trend continued until 1953, when some of Bultmann’sformer students launched what has come to be known as the “newquest” for the historical Jesus (1953–c. 1970). Thisquest created new interest in the historical Jesus but was stilldominated by the view that the portrait of Jesus in the Gospels islargely a creation of the church in a post-Easter setting.

Asthe rebuilding years of the post–World WarII era wanedand scholars started to reap academic fruit from major archaeologicalfinds such as the DSS, research on the historical Jesus moved on towhat has been called the “third quest.” This quest seeksespecially to research and understand Jesus in his social andcultural setting.

A “type” (from Gk. typos) can be defined as abiblical event, person, or institution that serves as an example orpattern for events, persons, or institutions in the later OT or inthe NT. Typology is based on the assumption that there is a patternin God’s work in the OT and in the NT that forms apromise-fulfillment relationship. In the OT there are shadows ofthings that will be more fully revealed in the NT. Thus, the OT flowsinto the NT as part of a continuous story of salvation history. Whatis promised in the OT is fulfilled in the NT. This can beaccomplished through prophetic word or through propheticaction/event. The use of prophetic action/event to predict orforeshadow future actions/events involves typology. Typology is partof the promise-fulfillment scheme that connects the two Testaments.

Anumber of biblical interpreters note that three primarycharacteristics of types can be identified. First, there must be somenotable point of resemblance or analogy between the type and itsantitype. Second, there must be evidence that the type was appointedby God to represent the thing typified. Here one must avoid the twoextremes of, on the one hand, saying that a type is a type only whenthe Scripture explicitly calls it such, and, on the other hand, offinding a type “behind every tree.” Third, a type shouldprefigure something in the future. Thus, antitypes in the NT mustpresent truth more fully realized than in the OT.

Typologicalinterpretation of the OT is different from allegorizing a text. Theformer restricts itself to the meaning intended by the originalauthor, whereas the latter reads things into the OT passage (usuallyin connection with messianic prophecy) not initially intended. On theother hand, it should be noted that the OT authors may not alwayshave fully comprehended the long-range fulfillment of theirprophecies. Thus, for example, Ps. 22 reveals King David’strials and tribulations that are later viewed by NT authors asapplicable to the crucifixion of Christ (e.g., the quotation of Ps.22:18 in John 19:24 regarding the soldiers casting lots for Jesus’clothes). David probably did not envision his situation as predictiveof the sufferings of the coming Christ. But the Holy Spirit did, andhe allowed the Gospel authors to make the connection. Thus, typologyis a special form of biblical prophecy, which Jesus seemed to useextensively. Hence, the type is found in the OT, and its antitypeoccurs in the NT.

Moreparticularly, Jesus seemed to perceive himself as the antitype to allthree of the aforementioned possible types. First, Jesus fulfilled inhimself persons in the OT who were types. Thus, Jesus is the ultimateDavid, Solomon, Elijah, Elisha, Jonah, the heavenly Son of Man ofDan. 7, and the Suffering Servant of Isa. 52:13–53:12. Second,with regard to famous OT events, Jesus reenacted the new exodus andpassed the test in the new wilderness wanderings (Matt. 4:1–11pars.), and then he proclaimed a new law from the mountain, as didMoses (Matt. 5–7). Third, Jesus revised or replaced OTinstitutions such as the sacrificial system and the feasts of Yahweh(most notably Passover) at his death, and at his resurrection hebecame the new temple of God.

TheNT continues Jesus’ typological interpretation of the OT,seeing in him the supreme antitype of OT symbolism. Thus, forexample, Paul sees Christ as the second Adam (Rom. 5:12–21),whose church is the new Israel, the eschatological people of God(1Cor. 10:1–13). Matthew perceives Jesus to be the newMoses (Matt. 1–10). Note the following comparisons:

Moses,the Old Testament Type vs. Jesus, Matthew’s Antitype to Moses:

Moseswas born to deliver his people. Jesus was born to save his people.

Pharoahtried to kill the infant Moses. Herod tried to kill the infant Jesus.

Moseswas “baptized” in the exodus. Jesus was baptized in thenew “exodus.”

Moseswas tempted in the wilderness. Jesus was tempted in the wildnerness.

Mosesperformed ten plagues. Jesus performed ten miracles.

Mosesreceived the law on the mount. Jesus gave a new law on the mount.

Lukeunderstands Jesus to be the new David (Luke 1:32). Hebrews assertsthat Jesus has inaugurated the new covenant (chap. 8), the truepriesthood (chaps. 7–8; 10), whose death is the fulfillment andreplacement of the sacrificial system of the OT (chaps. 9–10).But perhaps the most extensive usage of typology in the NT occurs inRev. 21–22 (cf. Rev. 19), where the new creation is theantitype of the old creation of Gen. 1–3 (see table 10).

Table10. New Creation Typology in Revelation 21–22

Sinfulpeople are scattered (Gen. 1-3). God’s people unite to singhis praises (Rev. 21-22; cf. 19:6-7).

The“marriage” of Adam and Eve takes place in the garden(Gen. 1-3). The marriage of the second Adam and his bride, thechurch has come (Rev. 21-22; cf. 19:7, 21:2, 9).

Godis abandoned by sinful people (Gen. 1-3). God’s people (newJerusalem, bride of Christ) are made ready for God; marriage of theLamb. (Rev. 21-22; cf. 19:7-8, 21:2, 9-21).

Exclusionfrom bounty of Eden (Gen. 1-3). Invitation to marriage supper ofLamb (Rev. 21-22; cf. 19:9).

Satanintroduces sin into world (Gen. 1-3). Satan and sin are judged (Rev.21-22; cf. 19:11-21, 20:7-10).

Theserpent deceives humankind (Gen. 1-3). The ancient serpent is bound“to keep him from deceiving the nations (Rev. 21-22; cf.20:2-3).

Godgives humans dominion over the earth (Gen. 1-3). God’s peoplewill reign with him forever (Rev. 21-22; cf. 20:4, 6, 22:5).

Peoplerebel against the true God, resulting in physical and spiritual death(Gen. 1-3). God’s people risk death to worship the true Godand thus experience life (Rev. 21-22; cf. 20:4-6).

Sinfulpeople are sent away from life (Gen. 1-3). God’s people havetheir names written in the book of life (Rev. 20:4-6, 15; 21:6, 27).

Deathenters the world (Gen. 1-3). Death is put to death (Rev. 20:14;21:4).

Godcreates the first heaven and earth, eventually cursed by sin (Gen.1-3). God creates a new heaven and earth, where sin is nowhere to befound (Rev. 21:1)/

Watersymbolizes chaos (Gen. 1-3). There is no longer any sea (Rev. 21:1).

Sinbrings pain and tears (Gen. 1-3). God comforts his people andremoves crying and pain (Rev. 21:4).

Sinfulhumanity is cursed with wandering (exile) (Gen. 1-3). God’speople are given a permanent home (Rev. 21:3).

Communityis forfeited (Gen. 1-3). Genuine community is experienced (Rev.21-22; cf. 21:3, 7).

Sinfulpeople are banished from the presence of God (Gen. 1-3). God livesamong his people (Rev. 21:3, 7, 22; 22:4).

Creationbegins to grow old and die (Gen. 1-3). All things are made new (Rev.21:5).

Wateris used to destroy wicked humanity (Gen. 1-3). God quenches thirstwith water from the spring of life (Rev. 21:6; 22:1).

“Inthe beginning, God…” (Gen. 1-3). “I am the Alphaand the Omega, the beginning and the end.” (Rev. 21:6).

Sinfulhumanity suffers a wandering exile in the land (Gen. 1-3). God giveshis children an inheritance (Rev. 21:7).

Sinenters the world (Gen. 1-3). Sin is banished from God’s city(Rev. 21:8, 27; 22:15).

Sinfulhumanity is separated from the presence of the holy God (Gen. 1-3). God’s people experience God’s holiness (cubed city = holyof holies) (Rev. 21:15-21).

Godcreates light and separates it from darkness (Gen. 1-3). No morenight or natural light; God himself is the source of light (Rev.21:23; 22:5)

Languagesof sinful humanity are confused (Gen. 1-3). God’s people is amulticultural people (Rev. 21:24, 26; 22:2).

Sinfulpeople are sent away from the garden (Gen. 1-3). The newheaven/earth includes a garden (Rev. 22:2).

Sinfulpeople are forbidden to eat from the tree of life (Gen. 1-3). God’speople may eat freely from the tree of life (Rev. 22:2, 14).

Sinresults in spiritual sickness (Gen. 1-3). God heals the nations(Rev. 22:2).

Sinfulpeople are cursed (Gen. 1-3). The curse is removed from redeemedhumanity, and people become a blessing (Rev. 22:3).

Sinfulpeople refuse to serve/obey God (Gen. 1-3). God’s people servehim (Rev. 22:3).

Sinfulpeople are ashamed in God’s presence (Gen. 1-3). God’speople will “see his face” (Rev. 22:4).

A divine communication in the form of visual imagery, usuallyaccompanied by words, and often using symbols that requireexplanation and spur reflection about God’s otherwiseimperceptible presence and activity. Presumably, the recipient “sees”the vision as an event of inward perception, often within a dreamduring sleep or in a divinely induced state of ecstasy (Gen. 15; Dan.7:1; 10:1–9; 2Cor. 12:1–4). Characteristically,visions entail conversation with God or an angelic representative,often following a question-and-answer format (Dan. 7:15–28;Zech. 1:8–15, 18–21). The visionary is actually in thescene as direct observer and active participant (Dan. 8:1–2).

Propheticvisions are meant to be retold. For example, imagery is accompaniedby the authentication of divine commissioning (Isa. 6; Ezek.1:1–3:15; Rev. 10), leading to announcement of judgment (Jer.1:4–19). This close conjunction of image and word (1Sam.3:21) is reinforced by statements about a prophet “seeing”God’s word (e.g., Mic. 1:1 ESV, NRSV, NASB) and about propheticbooks as collections of visions (2Chron. 32:32; Nah. 1:1).Vision reports join oracles and other forms of prophetic speech asessential features of these works. Visions contribute to thecommunity’s spiritual well-being (Prov. 29:18; Ezek. 7:26), butnot always (Lam. 2:14; Ezek. 13; Zech. 13:4; Col. 2:18).

Visionsdrive the narrative surrounding Jesus’ birth (Matt. 1:18–2:23;Luke 1:1–2:20). The baptism of Jesus includes a visionaryelement, the Holy Spirit’s anointing of Jesus for his ministry,accompanied by the Father’s word (Matt. 3:16–17; Mark1:10–11; Luke 3:22; John 1:32–33). Jesus’transfiguration is comparable (Matt. 17:1–9; Mark 9:2–10;Luke 9:28–36). Visions mark key transition points in thenarrative of Acts (e.g., chaps. 9–11). The book of Revelationopens with a vision of the Son of Man (1:9–20) and isstructured around three vision cycles of judgment interspersed withvisions of heaven meant to bolster the readers’ faithfulness.