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Topic 15 Jesus’ Teaching on Himself

Topic 15 Jesus’ Teaching on Himself. Question of Jesus’ “messianic consciousness”: To what extent did Jesus claim the “messianic titles” attributed to him by the early church? What did these titles mean in early Judaism? Messiah/Christ Background “Anointed one” – title for OT kings.

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Topic 15 Jesus’ Teaching on Himself

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  1. Topic 15 Jesus’ Teaching on Himself Question of Jesus’ “messianic consciousness”: • To what extent did Jesus claim the “messianic titles” attributed to him by the early church? • What did these titles mean in early Judaism? • Messiah/Christ • Background • “Anointed one” – title for OT kings. • Future ideal king – human figure; descendant of David; would redeem/restore Israel; rule over Golden Age of peace/justice. • Expectations varied – often military-political figure.

  2. A. Messiah/Christ – cont. • “Messiah” in the Gospels • So prevalent in early church (Acts; letters) that infrequency in Synoptics is striking. • Found mostly in editorial framework (cf. Mk. 1:1). • Only twice on lips of Jesus (Mk. 9:41; Mt. 23:10); both have parallels without title. • Twice Jesus appears to reluctantly accept title from others: • Mk. 8:27-33 (# 122) – Peter’s Confession: at most, accepts title with reserve; discourages its use; quickly modifies it. • Mk. 14:61-63 (# 241) – Trial before Sanhedrin. • Historicity of trial is questionable (who was witness?) • Is Jesus’ response affirmation (Mk.), non-committal (Mt., Lk.), or veiled denial? • At most, accepts with reserve; shifts focus to Son of Man. 3. Messianic actions – such as triumphal entry. 4. Execution as “messianic pretender” (“king of the Jews”) – strongest evidence of messianic claims (Stein).

  3. A. Messiah/Christ – cont. 5. Conclusion: • Some think Jesus made no messianic claims; title was applied after resurrection. • Others: unless there were messianic hopes before crucifixion, it is hard to understand how they arose afterward. • Perhaps Jesus accepted role of Messiah (restoring Israel) but avoided title because of connotations he wished to avoid.

  4. B. Son of God • Background • OT • Used of heavenly beings, angels (Gen. 6:2; Job 1:6). • Earthly figures: Israel (Hos. 11:1); king (1 Sam. 7:14; Ps. 2:7). • Judaism • Royal texts interpreted messianically; “Son of God” becomes messianic title (DSS). • Also used of righteous persons who bear character of God. • Hellenism • Concept of “divine men” – wonder-working heroes (Hercules; Apollonius of Tyana). • Hybrid demi-gods born of intercourse between gods and women (Hercules; Alexander the Great). • Early church – traditions of Jesus’ divine sonship: • Became Son of God at resurrection (Rom. 1:2-4). • Adopted at baptism (Mk. 1:11). • Already from virgin birth (Mt. 1:20; Lk. 1:35). • From all of eternity (Jn. 1:18).

  5. B. Son of God –cont. • “Son of God” in Synoptics: • Occasionally called Son of God by others (Mk. 3:11; 15:39). • Only twice on lips of Jesus: • Mk. 13:32 – No one knows time of the end, not even “the Son.” • Authenticity debated. • Affirms Jesus’ unique relationship to God – distinct from other humans and from angels. • Mt. 11:27 – “No one knows the Father except the Son.” • “A Johannine thunderbolt in the Synoptic sky” – authenticity debated. • Jeremias: genuine but not a title; metaphor: Jesus has intimate knowledge of God, of the sort that only a father reveals to a son. • Conclusion • Jesus expresses unique, intimate relationship with God; calls God Abba; claims special knowledge of God’s will. • Little evidence that he expressed that relationship by claiming the title “Son of God.”

  6. C. Son of Man • Background • OT: generic sense – a man, human being, mortal (Ps. 8:4; Ezek. 4:1, etc.). • Apocalyptic lit.: title for heavenly eschatological figure. • Dan. 7:13-14 – After rise and fall of 4 beastly kingdoms, one like a “son of man” is elevated to heaven; given an eternal kingdom; interpreted as “saints of Most High” (faithful Israel; v. 18). • Later apocalypses: becomes pre-existent figure who rises from Sea or appears on clouds at End to pronounce judgment, destroy enemies, and establish God’s reign (4 Ezra; 1 Enoch). • Aramaic usage: • Sometimes in generic sense. • Sometimes as a polite form for “I.”

  7. C. Son of Man – cont. 2. Son of Man in Gospels • Most frequent title (80+ times); only on lips of Jesus; all sources; infrequent outside gospels. • Used three main ways: • Earthly ministry (Mk. 2:10, 28; etc.) – all sources. • At least some are probably authentic. • Some may be generic (“man”) or polite form of “I.” • Passion predictions (Mk. 8:31; 9:31; 10:31-33) – not in Q. • Authenticity debated. • If authentic, this would be new with Jesus (Jewish tradition knows nothing of a suffering Son of Man). • May be reinterpretation of Dan. 7; Son of Man rep. faithful Israel, which suffers and is vindicated (cf. Suffering Servant of Isa. 53). • Future coming in glory (Mk. 13:26; 14:62; 8:38;etc.) – all sources. • Many say this group most likely to be authentic; others suspect later Parousia expectation is being read back into gospels. • Bultmann: genuine but refer to apocalyptic figure other than Jesus (always in 3rd person). • Jeremias: Jesus will become Son of Man upon heavenly exaltation (cf. Mk. 8:38).

  8. D. Son of Man – cont. • Conclusion • Many: may be Jesus’ preferred self-designation; chosen because of ambiguity; lacked politico-military connotations. • Others: not authentic; or only generic sense or polite “I” usage is authentic.

  9. (Suffering) Servant • Did Jesus combine roles of Messiah and Suffering Servant (cf. Mk. 1:11 – “You are my beloved Son; with you I am well pleased”)? • Servant Songs (Isa. 42:1-4; 49:1-6; 50:4-9; 52:13-53:12). • Orig. referred to Israel; called to be light to nations. • Suffers vicariously for sins of others; is vindicated. • Many find echoes in Jesus’ sayings about his suffering. • Mk. 10:45 – “To give his life as a ransom for many.” • Mk. 14:22-25 – “My blood of the covenant which is poured out for many” (cf. Isa. 53:10-12). • Conclusion • Jesus may have viewed his suffering in light of Servant Songs. • Others find “echoes” unconvincing. • Either way, he does not use the title. • We may view Jesus as fulfilling the role of Servant to which Israel was called; and to which those committed to Jesus are also called.

  10. Jesus as Suffering Servant Israel Church Jesus

  11. “Implicit” Christology • Even if Jesus claimed no titles, he acted in ways that imply a Christology: • Many sayings and deeds imply arrival of messianic age (Mt. 11:4-6; Lk. 4:18-21). • Jesus acts with authority – exorcisms; temple-cleansing. • Assumes divine prerogatives – forgiving sins. • Teaching transcends Torah – “but I say to you.” • Use of “amen” formula to claim certainty/finality for own words. • Claims total commitment of followers – following him is necessary/sufficient for entrance into kingdom (Sanders). • Conclusion • Jesus cared little for titles – did not emphasize or demand them. • His words/deeds imply a Christology – he makes God present, offering salvation or judgment. • Whoever takes Jesus seriously must decide for/against him. • Whoever decides for him appropriately uses the titles. • After Easter, the Christology implicit in Jesus’ ministry became explicit in the church’s confessions of faith.

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