Christology of the Synoptic Gospels

Christology of the Synoptic Gospels - Christology of the...

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Christology of the Synoptic Gospels I. Jesus' Personal Claims: must be set in the larger context of his deeds and proclamation about the Kingdom of God. On the connection between Jesus Christ's deeds and person, consider: A. He did not consider his deeds to be direct, definitive proof of who he was; since Mark 3:22b suggests the source of his power may not have been self-evident. Jesus also refused to use his deeds to compel conclusion about his person: "no signs" (Mark 8:11-12), or only "the sign of Jonah" (Luke 11:29) B. Jesus' interpretation of his "signs" is clear (Luke 11:20); in these "mighty deeds" we glimpse the Kingdom of God coming in Jesus' ministry. C. Jesus persistently refuses to perform "signs" where he is convinced that people are not ready to listen for the meaning of them (e.g. Nazareth, Luke 3:16f.) D. Jesus' "mighty works" identify him as the bearer of the Kingdom of God but many thought this meant he was a prophet. Some of Jesus' own pronouncements (Mark 6:4) may have caused this interpretation, but others (Luke 16:16a; Matthew 5:22-34; Mark 13:31) made unmistakable claims upon unparalleled authority. II. Jesus as the Messiah: A. OT root of the idea: "anointed" persons set apart for divinely appointed service (Priests, Prophets, Kings). The term is not a title in the OT, but a description -- "the messiah of YHWH." Psalm 2:2, Daniel 9:26; I Samuel 2:10 supply background: but Psalm 17:6; Isaiah 9 and 11, as well as Zechariah 9:9-10 were more influential upon later Judaism. Rabbinical Judaism of Jesus' day did not connect the "messiah" with an eschatological "Son of Man." Rather the Davidic lineage and kingdom became controlling features of its vision. B.
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Christology of the Synoptic Gospels - Christology of the...

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