Eternal life usually is mentioned in reference to human life, where it means unending life in the body, free from death. The expression, though most common in the NT, is drawn from the OT. The book of Daniel says that many who “sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (12:2). This yearning for eternal life is also expressed in Genesis, where those who eat of the “tree of life” will “live forever” (3:22). In Deuteronomy, God likewise declares, “I live forever” (32:40). Among the DSS, 4Q418 (frag. 69) and 1QS (4:7), both of which predate the NT, also refer to everlasting life.

The NT expression “eternal life” may seem to have a different meaning than the OT expression “everlasting life.” Any such appearance arises only in translation to English, for the underlying Greek words in the NT have the same meaning as the underlying Hebrew words in the OT. The words are already treated synonymously by the LXX, an ancient translation of the Hebrew Bible into Greek (predating the NT).

The English word “eternal” may refer to eternity past and future, but in biblical usage that word does not generally refer to eternity past. This is evident where the NT mentions “eternal fire” (Matt. 18:8) and “eternal punishment” (Matt. 25:46). It is also indicated where eternal life is seen as a future reward for the righteous (Dan. 12:2; Luke 18:30; Rom. 2:7; Gal. 6:8; Titus 1:2; 1 John 2:25).

That life in the body is included in the NT concept of eternal life is evident from several considerations. Jesus says of everyone who believes in him, “I will raise them up at the last day” (John 6:40). The bodily nature of everlasting life is indicated by Jesus’ own resurrection, for his tomb was left empty. Jesus says after his own resurrection that a spirit “does not have flesh and bones, as you see I have” (Luke 24:39). The apostle Paul even writes that without the resurrection the Christian faith is invalidated (1 Cor. 15:12–19). When Paul says that “flesh and blood cannot inherit the kingdom of God,” he does not mean that resurrection is of the human spirit, but rather that perishable flesh and blood must first be made immortal (1 Cor. 15:50–54; 2 Cor. 5:4).

The prospect of eternal life is often contrasted with death and punishment, just as the Bible more generally contrasts the prospect of life with death and lawless behavior. In Gen. 3, the sin of Adam and Eve shows that people turn from God out of self-interest, so everlasting life is not given to them. Much later, the people of Israel are warned that they will suffer death if they break faith with the true God to follow other gods (Lev. 26; Deut. 28; 30:15–20). Later still, the book of Daniel warns plainly that resurrection is to everlasting life or to everlasting contempt (12:1–3). The NT likewise, drawing at times from the Hebrew prophets (e.g., Isa. 66:22–24), contrasts the prospect of eternal life with the prospect of punishment for doing evil (Matt. 25:31–46; John 5:28–29; Rom. 6:23; Gal. 6:8; Rev. 20:10–15; 22:1–6).

Just as eternal life is contrasted with death, eternal life is sometimes referred to more fundamentally and simply as “life” (e.g., Matt. 19:17; Acts 11:18; 1 John 3:14). All life comes from God, through his divine word (Gen. 1; Deut. 30:20; John 1:1–4). The NT says that God gave his Son the power to give eternal life, since the Son does only what God the Father commands (John 5:19–30; 6:57–58).

The NT promises eternal life to all who believe (trust) in God’s Son (John 3:16; 3:36; 6:40; 11:25–26; 20:31; 1 John 5:13). To believe in God’s Son is to believe that God sent Jesus (John 17:8), to listen to Jesus’ message from God and so believe in God (5:24; 12:44), and to believe that Jesus is the Christ, the Messiah (20:31).

The belief in God and Jesus that secures eternal life is not mere mental assent, but rather is expressed in a life that turns from evil. Those who will receive eternal life are characterized by love rather than by hatred and murder (John 5:29; 1 John 3:14–15). Only the righteous will enter into eternal life, and they are marked by their care for Jesus’ brothers and sisters: feeding the hungry and clothing the poor (Matt. 25:31–46). They do not live for themselves, nor do they give free rein to all human desires, but instead they are led by, and walk in accordance with, the Spirit of God (John 12:25; Gal. 5:16–21; 6:8).

No biblical texts describe an ancient needle, but archaeologists have found needles made of bronze, bone, and ivory. The needle would have been sharp at one end, with an eye for thread at the other, similar at least in basic form to the modern needle. Simple sewing is the obvious use for needles, but they also played a larger role in embroidery, which was seen as a gift from God (Exod. 35:35; cf. 31:6; see also Needlework). The use of the needle is implied in certain contexts where sewing is present, such as Gen. 3:7.

The only mention of the word “needle” in the Bible is in the reference to the “eye of a needle” in the Synoptic Gospels (Matt. 19:24; Mark 10:25; Luke 18:25). The purpose here is to contrast one of the smallest openings common to the household with one of Palestine’s largest animals. This comparison is an example of hyperbole, expressing the great difficulty that the rich would encounter in abandoning all to follow Christ.

No biblical texts describe an ancient needle, but archaeologists have found needles made of bronze, bone, and ivory. The needle would have been sharp at one end, with an eye for thread at the other, similar at least in basic form to the modern needle. Simple sewing is the obvious use for needles, but they also played a larger role in embroidery, which was seen as a gift from God (Exod. 35:35; cf. 31:6; see also Needlework). The use of the needle is implied in certain contexts where sewing is present, such as Gen. 3:7.

The only mention of the word “needle” in the Bible is in the reference to the “eye of a needle” in the Synoptic Gospels (Matt. 19:24; Mark 10:25; Luke 18:25). The purpose here is to contrast one of the smallest openings common to the household with one of Palestine’s largest animals. This comparison is an example of hyperbole, expressing the great difficulty that the rich would encounter in abandoning all to follow Christ.

In the OT, “neighbor” is derived from the verb “to associate with.” This is an important connection because relationships of various kinds are central to the issue of neighbor. Depending on the context, a neighbor can include a friend (2 Sam. 13:3), a rival (1 Sam. 28:17), a lover (Jer. 3:1), or a spouse (Jer. 3:20). However, “neighbor” essentially defines someone who lives and works nearby, those with shared ethical responsibilities, rather than a family member (Prov. 3:29). Eventually, “neighbor” acquired the more technical meaning of “covenant member” or “fellow Israelite” (= “brother” [Jer. 31:34]). The legal literature prohibits bearing false witness against a neighbor (Deut. 5:20) as well as coveting a neighbor’s house, animal, slave, or wife (Deut. 5:21). Fraud, stealing, or withholding from a neighbor are prohibited (Lev. 19:13; Ps. 15:3). These are the negative stipulations. The theological ethics that arise from Lev. 19 are climactic—ethically, politically, socially, and economically. Positively, Israelites are to judge their neighbors justly (Lev. 19:15), loving their neighbors as themselves (19:18). Even the resident alien is to be protected by these core moral virtues (Lev. 19:33–34; cf. Exod. 12:43–49).

When the NT addresses the topic, not surprisingly it is Lev. 19:18 that is routinely cited. Asked about the greatest commandment, Jesus quotes Lev. 19:18 as the horizontal counterpart to loving the Lord (Matt. 19:16–30). A lawyer’s question put to Jesus, “Who is my neighbor?” elicits the parable of the good Samaritan (Luke 10:29). Jesus teaches that extending mercy is more important than conveniently defining “neighbor.” A neighbor was anyone someone met in need—Jew, Gentile, or Samaritan (Luke 10:25–37). Jewish law came to define “neighbor” in purely legal terms within Judaism. Jesus addressed the limits of one’s responsibility, challenging the particularism of Judaism, denouncing prejudiced love, and including non-Jews. Beyond “in” or “out” groups, believers are now to pray for their enemies (Matt. 5:43–48). Mission work continues to expand social, political, and economic boundaries. The OT reality of relationships is still in force, but “neighbor” in the NT now prioritizes fellow believers (Rom. 13:8–10; 15:2; Gal. 6:10; Eph. 4:25; James 2:8).

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow. With over 170 references to the “poor” in the NIV, the biblical writers emphasize God’s concern for the poor. This is best summarized in Deuteronomy: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (15:11).

The Poor

Old Testament. All sections of the OT (including the Torah, Major Prophets, Minor Prophets, and wisdom literature) contain both instructions and warnings regarding the treatment of the poor. Portions of the tithes and offerings were to be set aside for the needs of the poor (Deut. 14:28–29; 26:12–13). The law made specific provisions that allowed the poor in the land to glean from fields that they had not planted or tended (Lev. 19:9–10; 23:22). Boaz’s allowance of Ruth’s gleanings is an example (Ruth 2:7–8, 15, 23).

Favor was given to those who were kind to the poor (Job 29:12; 30:25; 31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7; Jer. 22:16). Inversely, those who did not care for the poor were strongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OT often warns against oppression of the poor, with the added emphasis that God is their defender (2 Sam. 12:3–4; Job 20:19; Pss. 109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person made a vow, specific regulations were provided to prevent a pledge of unfair amount and to prevent the pledge from being kept overlong (Lev. 27:8; Deut. 24:12). Israelites who were hired as workers because they were impoverished were to be treated fairly and not as slaves (Lev. 25:39–42; Deut. 24:14–15). The poor were to be judged fairly, being shown neither favoritism nor oppression because of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job 34:19; Ps. 49:2; Isa. 10:2).

In addition, the poor were not to be disregarded in the Sabbath Year or Jubilee Year. During the Sabbath Year, the poor and the needy of the land were permitted to gather food from the land, including the fields, olive groves, and vineyards (Exod. 23:11). If a man became poor and was forced to sell his land, and if it was not redeemed by a family member, the land would be returned to the man during the Jubilee Year (Lev. 25:25–30). Also, if a man was forced to submit himself to being a hired worker, he would be redeemed in the Jubilee Year (Lev. 25:47–54).

New Testament. The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Kindness to the poor was regarded as a natural manifestation of the love of God. Several NT writers considered a lack of concern and kindness toward the poor in a believer’s life cause to question the authenticity of that person’s faith (James 2:15–16; 1 John 3:17–18).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20–22; Phil. 2:1–8; James 2:1–4).

Orphans

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). (See also Fatherless.)

Widows

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7). (See also Widow.)

In the most basic sense, regeneration refers to God giving new life to someone or something. Although the word “regeneration” does not appear in the NIV, the concept is abundantly present in a variety of terms and images, especially those of new birth, new life, new self, new heart, and new creation. The biblical concept of regeneration is applied to both individuals and creation.

Individuals. Because of Adam’s rebellion in the garden, humanity plunged into spiritual death (Rom. 5:12–14). Nothing short of God imparting new life to a person can overcome this condition. The classic expression of this truth is found in Jesus’ conversation with Nicodemus (John 3:1–21). According to Jesus, entering the kingdom of God requires being born again, which he further explains as being “born of water and the Spirit” (John 3:3–5). Jesus’ description taps into the language of Ezek. 36:25–27, where God promises to sprinkle clean water on his people and put his Spirit within them.

Paul also attributes regeneration to the work of the Spirit when he says that God “saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life” (Titus 3:5–7). The renewing work of the Spirit is the initial aspect of a person’s experience of salvation, but it is closely connected with several other aspects of God’s work in the believer, such as justification, inheritance, and eternal life. The transformation that regeneration begins is so profound that Paul can refer to it as an act of “new creation” in which a person who experiences it is, in a very real sense, an entirely new person (2 Cor. 5:17).

In addition to making a person spiritually alive, God’s act of regeneration places within the believer a new disposition or orientation toward faith in Christ and obedience to him. Those who are born of God believe that Jesus is the Christ (1 John 5:1), love God and others (4:7–11), and do not continue in sin (3:9). God makes sinners alive not only to show the riches of his grace (Eph. 2:4–7), but also so that they “do good works, which God prepared in advance for us to do” (2:10).

Creation. God’s work of regeneration extends beyond the individual to the entire creation. Jesus refers to the consummation of God’s plans as “the renewal [palingenesia, ‘regeneration’] of all things” (Matt. 19:28). Because of Adam’s sin, creation was placed under a curse (Gen. 3:17–19). To this day, creation groans under that curse (Rom. 8:19–22). But in the OT, God promised to renew the created order (Isa. 65:17; 66:22). The death and resurrection of Jesus are the initial fulfillment of this cosmic regeneration (Matt. 27:51–53; 1 Cor. 15:20–23), but the completion awaits the new heaven and earth (Rev. 21–22).

The regeneration of the individual and creation are inseparable. God imparts new spiritual life to his chosen people so that they respond in faith and obedience to him. The same regenerating power that brings the believer alive will one day renew all creation to make a suitable place for God’s regenerate people to dwell. See also New Birth.

Both the OT and the NT view wealth as ultimately a result of God’s blessing (Prov. 10:22). Abraham shows the right attitude by refusing to accept plunder from the king of Sodom, recognizing God as the sole source of his riches (Gen. 14:23). Solomon’s wealth was seen as God’s favor (1 Kings 3:13). Wealth and riches are said to be in the house of persons “who fear the Lord” (Ps. 112:1–3). However, material success alone is not necessarily an indication of God’s approval, nor is poverty a sign of God’s disfavor. Fundamentally, neither poverty nor wealth can be superficially tied to divine displeasure or favor.

Balanced view. The Bible articulates a balanced view of wealth. It warns against having an arrogant attitude by failing to acknowledge that the source of wealth is God (Deut. 8:17–18). There is danger in trusting in riches (Pss. 52:7; 62:10). The rich are charged not to be haughty, and to set their hopes not on uncertain riches but rather on God (1 Tim. 6:17–18). The love of money is described as the root of all kinds of evil (1 Tim. 6:9–10), and it is therefore extremely difficult for a rich person to enter the kingdom of God (Matt. 19:24). The foolishness of materialism, making riches the center of one’s life, is shown in the parable of the wealthy farmer (Luke 12:15–21). Instead of monetary greed, the spirit of contentment is commended, because even if lacking on the material level, one still has the Lord (Luke 12:15; Phil. 4:11; Heb. 13:5). Material possessions should be gained rightly; effort and diligence are required (Gen. 3:19; Prov. 10:4). Obtaining wealth through dishonesty and ill-gotten gains is denounced and condemned (Prov. 11:26; 13:11; Jer. 17:11; Mic. 6:12).

God-centered perspective. Wealth and material possessions are to be viewed from a God-centered perspective. God is the one who provides everything; thus we should trust him for our daily needs (Matt. 6:25–34; Luke 11:3). Job’s confession in a time of loss, “The Lord gave and the Lord has taken away; may the name of the Lord be praised,” shows an admirable attitude to emulate (Job 1:21). God is the owner of all things, and we are simply stewards and administrators of God’s wealth. We need to remember that one day we will be accountable for the use of our wealth (1 Cor. 10:31). Jesus teaches us to seek the kingdom of God first rather than his material blessings (Luke 12:31–33). Anything that draws us away from serving God should be avoided. We cannot serve both God and mammon (Matt. 6:24). Our treasures are to be in heaven, meaning that our central focus should be on matters pertaining to the kingdom: “Where your treasure is, there your heart will be also” (Luke 12:32–34).

Responsibility and generosity. With the possession of wealth comes the duty to give generously to those in need (Prov. 11:24; 28:27). Prosperity is given as a means to do good; thus we ought to be rich in good deeds (1 Tim. 6:18). Although it is a duty of the covenant community to take care of the needy in the OT, it still emphasizes the voluntary heart (Deut. 15:5–11). In 2 Cor. 9:7, Paul presents the principle of giving in the NT: “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” It should be not an exaction but a willing gift (9:5).

The Christian should emulate Jesus: “Though he was rich, yet for [our] sake he became poor, so that [we] through his poverty might become rich” (2 Cor. 8:9). Therefore, material offerings to Christ should not be a burden (1 Cor. 9:11). Sacrificial giving is an expression of love to the Lord (2 Cor. 9:12). It also generates thanksgiving to God from those who receive it (2 Cor. 9:11). Worldly wealth should also be used for evangelistic purposes (Luke 16:8). If we are faithful in the use of money, we can be trusted with the kingdom’s spiritual riches (Luke 16:12–13). Although riches do not have eternal value in themselves, their proper use has eternal consequences (Luke 12:33; 1 Tim. 6:19). One of the qualifications of a church overseer is to be free from the love of money, and a deacon must not pursue dishonest gain (1 Tim. 3:3, 8). A good name is to be chosen over great riches (Prov. 22:1). James condemns as sinful the attitude of favoring the wealthy over the poor. Nonpreferential love is the answer to prejudicial favoritism (James 2:1–9).

Treasure was stored in the Jerusalem temple and palace (Josh. 6:24) and was collected from the spoils of war (Josh. 6:19), from offerings (2 Kings 12:4; Mark 12:41), and from royal gifts (2 Kings 12:18; 1 Chron. 29:3). The temple treasury contained gold, silver, other metals, and precious stones (1 Chron. 29:8). Treasuries also housed written records (Ezra 6:1). Treasure was stored in the small rooms that surrounded the sanctuary (1 Chron. 28:12; see also Jer. 38:11) and was guarded by Levites (1 Chron. 9:26). Several treasurers are named (1 Chron. 9:26; 26:20, 22; 2 Chron. 25:24). The Ethiopian eunuch who met Philip was a treasurer in the court of the Kandake (Acts 8:27). The treasury funded repairs to the temple (2 Kings 12:7; Ezra 7:20).

Invading kings frequently raided the temple treasury, including Shishak of Egypt (1 Kings 14:26), Jehoash of Israel (2 Kings 14:14), and finally Nebuchadnezzar of Babylon (2 Kings 24:13; Dan. 1:2), as foretold by Jeremiah (Jer. 15:13). On other occasions, the kings of Judah drew money from the treasury to make tribute payments to foreign rulers (1 Kings 15:18; 2 Kings 12:18; 16:8; 18:15). “Treasury” can also refer to a private account (Prov. 8:21).

Jesus taught that his followers should store up their treasures in heaven and not on earth (Matt. 6:19–21). Earthly treasures will be destroyed over time or perhaps even stolen. In this vein, he urged the rich young ruler to sell his possessions so he might have “treasure in heaven” (Matt. 19:21).

Sons of Jacob

Genesis 29–30, 35 records the birth of the sons of Jacob, which provides a covenantal and family basis for the later confederation of a dozen independent tribes of Semitic peoples. They shared a common history, culture, religion, and set of traditions that served for a time to bind them together as a single nation. According to the family records, the tribes were named after their forebears, who were born in the following manner. Jacob’s first (and unloved) wife, Leah, bore Reuben, Simeon, Levi, and Judah, in that order. Then his beloved Rachel gave him her maid Bilhah, who bore Dan and Naphtali. Leah’s maid then bore Gad and Asher. Then Leah bore Issachar and Zebulun. Finally, Rachel bore Joseph and Benjamin. At root, the later history of the tribes is a family history, traceable to Abraham, Isaac, and Jacob. Thus, the story of the tribes begins in the early second millennium BC.

Genesis was written at a period considerably after the time of the patriarchs, and thus written with the awareness that the characterizations of the patriarchs reflected in some way the temperament of the individual tribes. The first story told about the actions of Jacob’s sons is how Simeon and Levi took terrible vengeance on the city of Shechem for the rape of their sister Dinah. This brought about Jacob’s rebuke. Jacob feared that this action would bring further retaliation upon his family (Gen. 34). The history of the patriarchs comes to its high point in the story of Joseph, an account that spans Gen. 37–50. Joseph was the brother revealed in dreams to be elected by God to rule. His brothers’ jealousy led them to seek to rid themselves of him. Reuben, the firstborn, is characterized as being the responsible one, wanting to do him no harm. But in Reuben’s absence, Judah led the others in selling Joseph into slavery. God was with Joseph, however, and through a series of events God made Joseph the leader of Egypt, fulfilling the prophetic dreams.

Genesis connects this family story with later tribal history. As prophetic dreams revealed Joseph’s destiny to rule over Egypt, Jacob’s blessing in Gen. 49 reveals the destiny of the later tribes. Reuben lost his double-portion inheritance of the firstborn due to his dishonoring his father (Gen. 35:22). This honor is tacitly conferred on Joseph in Gen. 48. Jacob said that Levi would be dispersed among Israel. As the priestly tribe, Levi inherited no land. Judah was predicted to be the tribe of kings.

Wilderness and Conquest

In the wilderness wanderings of Israel, the campsite was organized by tribe (Num. 2). At its center was the tabernacle. The tribe of Levi formed an inner circle that surrounded it. At the entrance to the tabernacle (facing east) were the priests, the sons of Aaron. The other divisions of Levi were the Merarites, the Gershonites, and the Kohathites. These together formed the inner circle that guarded the holy place. Levi was the holiest tribe of Israel, the only tribe allowed to maintain and service God’s dwelling place. The outer perimeter of the encampment was formed by twelve tribes (the tribe of Joseph counted as two). The eastern front was dominated by Judah and included Issachar and Zebulun. Dan, Asher, and Naphtali were to the north; Reuben, Simeon, and Gad to the south; and to the west were Joseph (Ephraim and Manasseh) and Benjamin.

When the people were on the move, the priests went in the front carrying the ark of the covenant, following the pillar of cloud. When it came to rest over a place, there the priests would set down the ark. Behind them followed Judah, Issachar, and Zebulun. After them came the Gershonites and the Merarites, carrying the bundled tabernacle, which they set up around the ark when the people made camp. Reuben, Simeon, and Gad took their places. Then came the Kohathites, who carried the furnishings and vessels for the tabernacle. Next followed Joseph (Ephraim and Manasseh) and Benjamin. Finally, as a rearguard, came Dan, accompanied by Asher and Naphtali (Num. 10:11–33).

Once their sojourn in the wilderness was over, the Israelites began to conquer the land of Canaan. Joshua allotted portions of land to each tribe (Josh. 13–21). The descendants of Joseph constituted two tribes, Manasseh and Ephraim. Each of those two received an inheritance; thus, Joseph can be said to have received a double portion as though firstborn. The Jordan River formed a natural border down the middle of the land. To its east were parts of Manasseh, Gad, and Reuben. The other tribes were to the west. The southernmost tribe was Judah. Within Judah was Simeon, which over time was absorbed into Judah. Levi had no land for an inheritance, since Yahweh was Levi’s inheritance—fulfilling Jacob’s prophecy of Levi and Simeon being scattered throughout Israel. Immediately north of Judah were Dan and Benjamin. The remaining tribes were more northern still. So that they would not forget Yahweh, the tribes across the Jordan built an alternative altar, not for sacrifice but rather as a reminder of the true and living God (Josh. 22).

Judges

The history of the conquest underscores the fact that the tribes failed to drive out the inhabitants of the land completely. Many cities remained centers for non-Israelite culture and religion. “When Joshua had grown old, the Lord said to him, ‘You are now very old, and there are still very large areas of land to be taken over’” (Josh. 13:1). Judges 1 lists many peoples that continued to live alongside the Israelites.

Some of these peoples became incorporated into the mix of tribes. Rahab and her family from Jericho became integrated into the tribe of Judah (Josh. 2–6). The Gibeonites were a Canaanite people group who were incorporated into Israel (Josh. 9). Ruth the Moabite married into Judah (Ruth 4). Uriah the Hittite is an example of a Canaanite who was fully naturalized, to the extent that he kept himself ceremonially pure and fought in God’s holy wars for Israel (2 Sam. 11:11).

The book of Judges records the relative success or failure of each tribe to subdue and settle its own territory, and Judah consistently stands out as superior in this respect. Judges 1:2 puts Judah first. Judah provided leadership and support to Simeon, helping it to fulfill its own calling (1:17). After describing Judah’s success, Judg. 1 delineates the other tribes’ failures.

Two stories at the end of Judges illustrate the character of Judah in this period. Whenever Bethlehem and the other cities of Judah are the setting, sojourners and others are treated hospitably, have no fears, and prosper. This is true also of the book of Ruth. But when folk travel elsewhere—to Moab or north to Ephraim or Benjamin—they meet only trouble. Ephraim provided no protection to Micah when the lawless Danites overran his house (Judg. 18). Moab brought only famine, barrenness, and death (Ruth 1).

But the worst case of all is the Benjamite city of Gibeah (Judg. 19–20). There, the sin of Sodom was repeated as men surrounded the host’s house and demanded the sojourner. All Israel took up arms to destroy the wicked city and to punish the wicked tribe. As in the first two verses of Judges, God appointed Judah to the leadership position (Judg. 20:18). Judah then did to Benjamin what God had done to Sodom, almost wiping out the tribe.

United Kingdom

Nevertheless, when the tribes came together and demanded a king, the first king whom God gave them, Saul, was from the tribe of Benjamin (1 Sam. 9:17). Benjamin was situated midway between Judah of the south and the northern tribes. Saul was successful in leading the army of Israel, and for a time he enjoyed God’s blessing. But in the end, God rejected him and sent Samuel the prophet to anoint a Bethlehemite, David, to become the next king. However, upon Saul’s death, his son Ish-Bosheth (Ishbaal) claimed the throne (2 Sam. 2:8–9), around 1011 BC.

There followed a bitter civil war between the house of Saul, backed by the northern tribes, and the house of David, backed by Judah. After seven years, David had grown stronger and Ish-Bosheth weaker, until at Hebron David was finally acknowledged as king of all Israel (2 Sam. 5:3). David’s throne would last for centuries, until the destruction of Jerusalem. In the NT, David’s greater son Jesus inherited the throne. Thus, Jacob’s prophecy that the tribe of Judah would hold the scepter was fulfilled.

The northern tribes did not forget that they had once fought against David. David was caught in a scandal when his troops were in battle, and this may have further lessened their loyalty to him (2 Sam. 12). When his son Absalom rebelled and proclaimed himself king, the northern tribes once more allied themselves against David, and another civil war ensued. Although David won back his throne, the dissatisfaction of the northern tribes with the house of David continued (2 Sam. 15–19).

After David died, Solomon inherited his throne (971 BC). Throughout his reign, Solomon placed burdens on the tribes. He divided his kingdom into administrative districts that did not exactly correspond to the tribal territories. Dan and Zebulun were folded into other territories, and Asher seemed to have been ceded to Phoenicia (1 Kings 4). Thus, Solomon’s kingdom systematically weakened tribal identities. He laid a levy upon the tribes of Israel of thousands of men to provide a labor force for his building projects (1 Kings 5). Solomon built and consecrated the temple, and Jerusalem thus became both the political and religious center of the nation. The price for this, however, was the exacerbated discontent of the northern tribes.

Upon Solomon’s death, the tribes confronted his son Rehoboam with a demand to lighten Solomon’s “harsh labor and . . . heavy yoke” (1 Kings 12:4). Rehoboam foolishly replied, “My father made your yoke heavy; I will make it even heavier. My father scourged you with whips; I will scourge you with scorpions” (1 Kings 12:14). The northern tribes finally abandoned David’s house and thus became an independent political and religious state (931 BC).

Divided Kingdom

Throughout the period of the divided kingdom, tribal identities became less important, for their loyalties were now dominated by the reigning king of either nation. The border between the northern and the southern kingdoms was more or less a straight line, from Joppa on the west near the Mediterranean, to the upper tip of the Dead Sea. This cut through Dan, Ephraim, and Benjamin, leaving Simeon surrounded by Judah. Jerusalem was just south of the border. The first king of the north, Jeroboam, placed golden calves just north of the border, in Bethel, and also at the northern end of his kingdom, in the city of Dan. These served as cultic alternatives to the temple in Jerusalem for the duration of the northern kingdom. He also modified the law of Moses to allow for non-Levitical priests and a different liturgical calendar. The northern kingdom was called “Israel” (its capital was Samaria), and the southern kingdom was called “Judah” (1 Kings 12:25–33).

For half a century war ensued between the two kingdoms. The two formed an alliance during the reigns of Ahab and his sons. King Ahab of Israel gave his daughter Athaliah to be married to King Jehoshaphat’s son Jehoram. Together the kingdoms fought against common enemies, such as Syria and Moab. They successfully turned back the superpower of the day, Assyria.

Under King Ahab and his wife Jezebel, Baal worship was aggressively promoted at the expense of traditional Yahwism. During this period Elijah and Elisha called the people back to the God of their ancestors, but with little success (1 Kings 17–2 Kings 13). A small group of faithful worshipers called the “sons of the prophets” did remain true to Yahweh, but most of Israel abandoned him. Hosea and Amos later also warned Israel, but their calls went unheeded. Ahab and Jezebel’s daughter Athaliah married Jehoram, and both of them promoted Baal worship in Judah just as in Israel. Thus, the people of Yahweh had become the people of Baal. Jezebel’s son Joram ruled Israel upon Ahab’s death, and Athaliah’s son Ahaziah ruled Judah upon Jehoram’s death.

Elisha secretly anointed one of Joram’s generals, Jehu, to bring the Omride dynasty to an end in Israel and to become the next king (2 Kings 9). Jehu killed both kings and Jezebel, and he destroyed all remnants of Ahab’s family. He also slaughtered the worshipers of Baal: “so Jehu destroyed Baal worship in Israel” (10:28). Upon the death of her son the king, Athaliah seized the throne and did to David’s house what Jehu had done to Ahab’s: she had every family member killed.

But one infant survived: Joash. He was secretly raised in the temple of Yahweh until he was seven years old. Then his supporters proclaimed him king. Athaliah cried out, “Treason! Treason!” (2 Kings 11:14), and the priest Jehoiada had her put to death. The place and objects of Baal worship were destroyed, ending state-sponsored Baalism in Judah (11:17–18).

Fall of Both Kingdoms

After both kingdoms’ period of infatuation with Baal (under the domination of the Omrides), their history as nations continued to their final fall. In Israel, the people never gave up Jeroboam’s perversion of the law of Moses. In Judah, kings varied widely in their regard for the law of Moses; sometimes they were faithful, sometimes very unfaithful. Meanwhile, Assyria was a constant threat. During the reign of the good king Hezekiah, Judah was overrun by the forces of the Assyrian king Sennacherib. God miraculously delivered Jerusalem (2 Kings 18). However, there was no such deliverance for Israel. Samaria was besieged for three years and finally taken (722 BC). Most of the population was deported (17:5–18). Other people groups were transplanted there who learned the law of Moses and feared Yahweh along with their own gods (17:24–41).

At this point in their history, only Judah remained as a political entity; the northern tribes of Israel were lost. After the faithful king Hezekiah, Judah’s next significant king was Manasseh. He is described in 2 Kings as the king most offensive to God. To categorize him, it was not enough to compare him unfavorably with David (see 2 Kings 14:3) or to equate him with Ahab and Jezebel (see 8:18). Rather, Manasseh was compared to the pagan nations that Joshua had driven out of the land, which were destroyed because of their wickedness. Manasseh was the last straw. Because of his complete abandonment to idolatry, God determined to make an end of Jerusalem (21:11–15).

Yet still the judgment was delayed. Two years after Manasseh’s death, Josiah reigned on the throne of David, and early in his career the Book of the Law was rediscovered in the temple. Josiah called for national repentance, and for a time Judah got rid of its idols and returned to God (2 Kings 23). But this repentance was relatively short-lived.

Josiah was the last good king of Judah. God sent Judah prophets such as Jeremiah, but they went unheeded. In the end, God sent King Nebuchadnezzar of Babylon up against his own beloved city, Jerusalem. Jerusalem and the temple were destroyed, many of its people killed, and most of those who were left carried into exile to Babylon.

Exile and Restoration

The fall of Jerusalem in 586 BC essentially ended the existence of the tribes as independent political entities. For the remainder of their history they were, almost without exception, under the heel of great foreign powers. At this point, they were called “Jews.” Nebuchadnezzar conscripted some of the younger men to serve in his court (Dan. 1). The deportees remained in Babylon until its empire fell to the Medes and the Persians under Cyrus the Great in 539 BC.

Cyrus issued a decree at that time allowing the Jews to return to their ancestral land and rebuild the temple of Yahweh. They began to migrate back to the land of promise and began their efforts to rebuild the temple and the city of Jerusalem. These efforts continued under a succession of Persian kings. Although the Jews were home and able once again to worship God in the way he had specified in the law, Nehemiah lamented that they were little more than slaves, since they were subject to Persia (Neh. 9:36). Gone was the dynasty of David, gone were most of the tribes, and gone was the greatness of days past. The sins of their fathers had brought them to this sad situation.

In the return to the land, the genealogies of the returnees were very important. These preserved family and tribal identities so that their lineages would not be lost. The books that originated in the restoration period preserve these lists (see 1 Chron. 1–9).

Persia and the entire ancient world eventually were conquered by Alexander the Great. His successors divided the land after his death; two generals controlled Syria to the north and Egypt to the south of Palestine. They constantly squabbled over their borders, which included Palestine. Finally, Antiochus IV Epiphanes (r. 175–164 BC), king of Syria, decided to turn Jerusalem into a Greek city. He brought great pressure on the Jews to abandon their faith. Jews found with a copy of the law were killed, and circumcision of infants was forbidden. He ransacked the temple and placed an idol in it. Some Jews abandoned their faith, but others resisted. Finally, Antiochus died, and the Jews for a short time enjoyed independence. Over time, the Roman Empire engulfed Palestine. Herod the Great ruled as king of the Jews for Rome in the years 37–4 BC. Upon Herod’s death, his kingdom was divided among his sons.

New Testament

The Jews in Judea in Jesus’ day had learned to find their national, ethnic, and cultural identity in the law of Moses. They dutifully followed the purity laws, especially in keeping the Sabbath. Their religion was centered on the temple, and they kept Passover and the other prescribed obligations. Although the one remaining tribe, Judah, no longer could boast of a king on the throne of David or even independence, it was a nation whose people thought of themselves as Yahweh’s people. By Jesus’ time, they anticipated that a descendant of David, a Messiah, would arise to restore the lost kingdom of David.

Although the northern tribes were lost, there was some limited continuing awareness of tribal identity in this period. The book of Esther’s Mordecai is from the tribe of Benjamin, and there are a number of references to Benjamin in the intertestamental literature (e.g., 2 Macc. 3:4). Anna the prophetess was from the tribe of Asher (Luke 2:36). Paul knew himself to be from the tribe of Benjamin (Rom. 11:1; Phil. 3:5). He used his knowledge of this fact to help bolster his argument that he was truly a Jew. The Levites also survived the exile, and the priestly caste continued. The kingly and priestly tribes remained, with a few others.

Jesus is presented in Matt. 1 as a direct descendant of David through the line of kings. He is the promised Messiah (John 1:41), the “Lion of the tribe of Judah” (Rev. 5:5). Jesus promised his twelve disciples that some day they would rule over the tribes of Israel (Matt. 19:28). In Christ, the definition of the tribes of Israel had changed. Gentiles were now grafted onto the olive tree of Israel (Rom. 11:17). Revelation 7:4–10 records the number from each tribe who bear the seal of the Lamb. After hearing this, John turned and saw them: they were revealed to be a vast company of the redeemed from every tribe on earth. Thus, the church had spiritually become the twelve tribes of Israel.

In AD 70 the temple was destroyed. Soon afterward, Israel was scattered, not to be a nation again in the promised land until 1948.

The desire to harmonize the differences between the canonical Gospels can be traced back to the second century, when Tatian (a second-century apologist) combined the four Gospels into one document known as the Diatessaron (Greek for “out of four”). This combined Gospel was used in the Syrian churches in the third and fourth centuries until it was replaced by the four canonical Gospels in the fifth century.

Material Common to More than One Gospel

All four Gospels portray Jesus as leading a group of disciples, preaching, healing, performing miracles, being crucified, and being raised from the dead. Matthew was written for a Jewish or Jewish Christian audience, reminding them that Jesus fulfills the Hebrew Scriptures. Mark was written for a Gentile audience, focusing more on narrative than on teaching and portraying Jesus as a man of miraculous, powerful action. Luke shows Jesus as one who is especially concerned for the poor and those on the fringes of society. John explains that Jesus, the eternal Word of God, is not a second god, but rather the one true God, sent by the Father to renew Israel.

People who are familiar with the content of the Gospel stories often confuse the information from different accounts. For example, there is actually no single story in the Bible about a “rich young ruler”: only Matthew describes the man as young (Matt. 19:20), and only Luke mentions that the man was a ruler (Luke 18:18).

Some material is found in all four Gospels, including information about John the Baptist, the miracle of the feeding of the five thousand, and the story of the crucifixion and the resurrection (although the individual accounts of the resurrection differ). Some material appears in three Gospels, especially in Matthew, Mark, and Luke. These three Gospels have therefore been labeled the “Synoptic Gospels” (syn = together, optic = view). Stories found in all three Synoptic Gospels include the transfiguration (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36); the healing of Jairus’s daughter and of a woman with a flow of blood (Matt. 9:18–26; Mark 5:21–43; Luke 8:41–56); and the rich young ruler (Matt. 19:16–30; Mark 10:17–31; Luke 18:18–30). The details do not agree in every respect in each account, but clearly they represent the same story and exhibit linguistic dependence on the same source(s).

A significant amount of material appears in two of the four canonical Gospels. Matthew and Mark have the story of a Syrophoenician woman (Matt. 15:21–28; Mark 7:24–30), and both Mark and Luke tell the story of a widow’s offering to the temple treasury (Mark 12:41–44; Luke 21:1–4). The most significant body of teachings and sayings found in two Gospels is the material shared by Matthew and Luke. Each of the Gospels contains material that does not appear in any other Gospel. Mark has the smallest amount of such material, John the largest.

The Gospel of John and the Synoptic Gospels

Based on a study of the material common to more than one Gospel, and the material unique to one Gospel, John’s Gospel usually is seen as distinct from the other three. The most likely explanation for this is that John was written later, with knowledge of the other Gospels, and therefore the author saw no need to repeat most of this material (except what was central to his purposes). Some of the distinctive features of John’s Gospel are the use of terminology such as “love,” “light,” “life,” “truth,” “abide,” “knowledge,” “world,” and the “I am” statements. Furthermore, certain Synoptic terms are either rare or absent—for example, “kingdom,” “demons,” “power,” “pity,” “gospel,” “preach,” “repent,” “parable,” “tax collector.” More so than the Synoptics, John is written from the vantage point of the resurrection and with the aid of hindsight as well as the Spirit. This is why the author of John’s Gospel does not refrain from adding commentary to Jesus’ words (e.g., 2:21–22; 7:39; 11:51–52; 12:16).

The Synoptic Gospels are more interrelated. In passages that appear in these three Gospels, there is often very close verbal agreement between them (e.g., the healing of the leper [Matt. 8:2; Mark 1:40–44; Luke 5:12–14]; the question of Jesus’ authority [Matt. 21:23–27; Mark 11:27–33; Luke 20:1–8]), implying a common source. In many sections that are found in all three Synoptic Gospels, two agree extensively and the third diverges (e.g., Matt. 20:24–28 and Mark 10:41–45 against Luke 22:24–27). When two Gospels agree and one disagrees, Matthew and Mark often agree against Luke, and Luke and Mark often agree against Matthew; but Matthew and Luke do not often agree against Mark and never do so in regard to the order of material. At other points, the Gospel accounts diverge quite significantly when referring to the same events. The infancy narratives in Matthew are quite different from those in Luke. The two accounts of the parable of the wedding banquet (Matt. 22:2–14; Luke 14:16–24) differ so significantly that it is difficult to decide whether they are two versions of the same parable or two different stories. Reports on the resurrection diverge across all four Gospels.

It is possible that these similarities and differences can be traced back to the oral presentation of the gospel. Apostolic preaching would have formed itself into set ways of retelling the events of Jesus’ ministry through repetition. These accounts may have been told originally in Aramaic before being translated into Greek to facilitate the Gentile mission. The authors of Matthew, Mark, and Luke could have been drawing from this common tradition in writing their Gospels. There is probably a degree of truth to this theory, but it cannot explain all the data. The theory does not account for similarities and differences in the order of events, nor does it explain why Matthew and Luke always return to Mark’s order after they deviate from it. A common oral tradition does not adequately explain similar editorial comments (e.g., cf. Matt. 24:15 with Mark 13:14), which suggest a common written source.

Some have argued that the apostles or others wrote records of the words of Jesus (memorabilia), which were collected and written down topically, from which the Synoptic Gospels were composed. As the church grew numerically and geographically, various collections of these memorabilia were made. Again, this is not beyond the realm of possibility; however, working against this theory is the complete absence of any reference to such records. Furthermore, as with the oral theory, it does not explain agreement in the order of material. It does, however, highlight the probability that the evangelists were using written sources.

Markan Priority and Q

On the assumption that the writers of the Synoptic Gospels employed a written source(s), several scholars have tried to reconstruct this original written Gospel from the material in the Synoptic Gospels. This document, which scholars call the Urevangelium (German for “original Gospel”), ended up bearing very close similarities with the Gospel of Mark. This is not surprising, since nearly all of Mark is repeated in Matthew and Luke. This led to the belief that Mark was the most primitive Synoptic Gospel, and that it was a common source for Matthew and Luke.

This belief in Markan priority, which has gained increasing popularity since the nineteenth century, has helped explain the similarities among the Synoptic Gospels. Traditionally, Matthew was thought to be the first Gospel to be written, hence the order of the Gospels in our NT. This belief in Matthean priority was upheld by several early church writers such as Augustine, who saw Mark as an abridgement of Matthew (Cons. 1.2). Augustine may have been more influenced by the traditional ordering of the Gospels than by an analysis of the Gospels themselves. Mark’s Gospel does not read like an abridgement; it is the shortest Gospel, but individual sections of it typically are longer and more detailed than in Matthew.

There are many reasons why the priority of Mark is probable. It is the shortest Gospel, containing 661 verses, whereas Matthew contains 1,068 and Luke contains 1,149. When their content is compared, 97.2 percent of Mark is paralleled in Matthew, and 88.4 percent of Mark is paralleled in Luke. It is easier to understand Matthew and Luke as using Mark and choosing to add additional material to it than to think of Mark as using Matthew, Luke, or both and deciding to omit material such as the birth narratives and the Sermon on the Mount. Mark has simpler Greek, which includes an extensive use of the present tense, redundancies (e.g., Mark 1:32: “that evening after sunset”; cf. Matt. 8:16: “when evening came”; Luke 4:40: “at sunset”), and various colloquialisms (e.g., the word for “mat” in Mark 2:4). Mark alone among the Gospels uses Aramaic terms such as abba (14:36), talitha koum (5:41), and ephphatha (7:34), although Matthew also mentions Eloi, Eloi, lama sabachthani (Matt. 27:46; Mark 15:34). It is easier to see how Luke and Matthew would have “improved” Mark than the reverse.

If we accept the priority of Mark, and Luke and Matthew’s dependence upon it, there are still the sections of Matthew and Luke that bear strong similarities with each other. From an analysis of the text of Matthew and Luke, it appears that these two evangelists did not know each other’s works. If one knew of the other’s work, why the divergence in some material such as the birth narratives? Alongside this, however, there are close similarities in other material: Matthew has 4,290 words that have parallels in Luke but not in Mark, and Luke has 3,559 words that have parallels in Matthew but not in Mark. The solution appears to be that Matthew and Luke were dealing with some material that they held in common, and that each of them also had other material that he drew on independently. The material held in common is commonly called “Q” (from the German word Quelle, meaning “source”); the material unique to Matthew is called “M” and that which is unique to Luke, “L.” Whether Q was a document is unknown, although it is more likely to be a collection of sources, as is also the case with M and L.

Many scholars argue that Q was a written rather than an oral source, based on the exact word parallels in the Greek text (e.g., Matt. 6:24 and Luke 16:13, where 27 of the 28 words are exactly the same). The presence of doublets (double accounts of the same incident) in Matthew and Luke may show dependence by the respective evangelists on both a Markan and a Q source (e.g., Luke 8:16; cf. Mark 4:21; Luke 11:33; cf. Matt. 5:15). Some scholars have tried to explain the sources geographically: Markan material originated in Rome, Q material in Antioch, M in Jerusalem, and L in Caesarea, but such speculations are far from proven.

Summary

Within all of this, in seeking to understand the harmony of the Gospels, it is important to be aware of what we do not know. Many of the solutions focus on a history behind the text to which we do not have access. Modern literary critics have tended to focus more on the text itself than its prehistory. There is merit in this because it affirms the priority of the text and allows the reader to understand how a part of the text functions within the larger literary unit. It also allows the evangelists to be more than collectors of sources, to have written distinctive theological accounts. Their different emphases may explain some of the differences between the Gospels. This approach, however, also has its dangers. Some who focus on the text over its original intent distance the text from the author’s purpose and therefore open the door for subjective interpretations that deny the difference between a correct and an incorrect reading of the text. It also raises the danger of reading an ancient text through modern eyes, losing sight of the original context.

The church has been well served by four Gospel traditions. The fact that esteem for the text has stopped overharmonization has been of great benefit, as the readers of the Gospels can appreciate various hues and emphases between the different accounts of the ministry of Jesus.

Imagery pertains to the literary use of colorful figures of speech that can be visualized in the imagination. The biblical writers employ imagery frequently, for the images they use help to communicate God’s message more powerfully. Imagery communicates with readers not only at the cognitive (knowledge) level but also at the emotional level. For example, the prophet Amos could have just said to Israel that “God is angry” with them. But such language is flat and bland. Instead, Amos paints a graphic picture with his words by stating, “The lion has roared!” (Amos 3:8). This is a figure of speech in which Amos compares God to a lion roaring over its prey. In a culture where people did encounter dangerous lions and where all people held respect for the power of lions, this imagery connected at both the knowledge level and the emotional level.

Since, in essence, images are figures of speech, they can be used in a variety of ways: as metaphors, similes, direct analogies, or anthropomorphisms. Like these other figures of speech, biblical images reflect both points of similarity and points of difference in the two items being compared in the image. In Amos 3:8 the prophet is telling his audience something about God by using language normally associated with lions. Both God and the lion are extremely dangerous, and both are about to pounce on their prey. However, Amos expects his readers to also keep in mind that God is quite different from a lion in many, many ways.

The Bible contains hundreds of colorful images. To celebrate God’s wonderful love and care, David describes God with the image of a caring shepherd (Ps. 23). To communicate the joy of God’s material blessings, David paints a picture of meadows and valleys shouting and singing in joy (Ps. 65:13). Jeremiah wants to convey God’s disgust with Israel’s idolatry, so he refers to Jerusalem as a prostitute (Jer. 3:1). To underscore the strong contrast between sin and forgiveness, Isaiah states, “Though your sins are like scarlet, they shall be as white as snow” (Isa. 1:18).

Jesus uses imagery frequently in his teaching. For example, he compares the kingdom of heaven to a mustard seed, which starts small but slowly grows to become the largest of shrubs (Matt. 13:31–32). To illustrate the difficulty of a rich person entering the kingdom of heaven, Jesus paints a colorful and humorous image of a camel trying to get through the tiny eye of a needle (Matt. 19:24). He uses dozens of images to communicate different aspects of his personality and mission, comparing himself to a wide range of things: a gate, a vine, a light, a road, a shepherd, bread, and more. Paul uses imagery when he tells us to put on the armor of God (Eph. 6:10–18) and when he compares Jesus to a cornerstone (2:20). The book of Revelation is packed with vivid images, portraying, for example, Jesus as a lamb (Rev. 5:6) and Satan as a dragon (20:2).

Imagery pertains to the literary use of colorful figures of speech that can be visualized in the imagination. The biblical writers employ imagery frequently, for the images they use help to communicate God’s message more powerfully. Imagery communicates with readers not only at the cognitive (knowledge) level but also at the emotional level. For example, the prophet Amos could have just said to Israel that “God is angry” with them. But such language is flat and bland. Instead, Amos paints a graphic picture with his words by stating, “The lion has roared!” (Amos 3:8). This is a figure of speech in which Amos compares God to a lion roaring over its prey. In a culture where people did encounter dangerous lions and where all people held respect for the power of lions, this imagery connected at both the knowledge level and the emotional level.

Since, in essence, images are figures of speech, they can be used in a variety of ways: as metaphors, similes, direct analogies, or anthropomorphisms. Like these other figures of speech, biblical images reflect both points of similarity and points of difference in the two items being compared in the image. In Amos 3:8 the prophet is telling his audience something about God by using language normally associated with lions. Both God and the lion are extremely dangerous, and both are about to pounce on their prey. However, Amos expects his readers to also keep in mind that God is quite different from a lion in many, many ways.

The Bible contains hundreds of colorful images. To celebrate God’s wonderful love and care, David describes God with the image of a caring shepherd (Ps. 23). To communicate the joy of God’s material blessings, David paints a picture of meadows and valleys shouting and singing in joy (Ps. 65:13). Jeremiah wants to convey God’s disgust with Israel’s idolatry, so he refers to Jerusalem as a prostitute (Jer. 3:1). To underscore the strong contrast between sin and forgiveness, Isaiah states, “Though your sins are like scarlet, they shall be as white as snow” (Isa. 1:18).

Jesus uses imagery frequently in his teaching. For example, he compares the kingdom of heaven to a mustard seed, which starts small but slowly grows to become the largest of shrubs (Matt. 13:31–32). To illustrate the difficulty of a rich person entering the kingdom of heaven, Jesus paints a colorful and humorous image of a camel trying to get through the tiny eye of a needle (Matt. 19:24). He uses dozens of images to communicate different aspects of his personality and mission, comparing himself to a wide range of things: a gate, a vine, a light, a road, a shepherd, bread, and more. Paul uses imagery when he tells us to put on the armor of God (Eph. 6:10–18) and when he compares Jesus to a cornerstone (2:20). The book of Revelation is packed with vivid images, portraying, for example, Jesus as a lamb (Rev. 5:6) and Satan as a dragon (20:2).

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common 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 were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, 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 Jesus constitute the turning point in human history. From a historical perspective, ample early source materials would be expected. Indeed, both Christian and non-Christian first-century and early second-century literary sources are extant, but they are few in number. In part, this low incidence is due to society’s initial resistance to the Jesus followers’ movement. The ancient Roman historian Tacitus called Christianity “a superstition,” since its beliefs did not fit with the culture’s prevailing worldview and thus were considered antisocial. Early literary sources therefore are either in-group documents or allusions in non-Christian sources.

The NT Gospels are the principal sources for the life and ministry of Jesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels), and John. Most scholars adhere to the so-called Four Source Hypothesis. In this theory, Mark was written first and was used as a source by Matthew and Luke, who also used the sayings source Q (from German Quelle, meaning “source”) as well as their own individual sources M (Matthew) and L (Luke). John used additional sources.

The early church tried to put together singular accounts, so-called Gospel harmonies, of the life of Jesus. The Gospel of the Ebionites represents one such attempt based on the Synoptic Gospels. Another harmony, the Diatessaron, based on all four Gospels, was produced around AD 170 by Tatian. Additional source materials concerning the life of Christ are provided in the NT in texts such as Acts, the Pauline 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 a passion narrative, the account of his death and resurrection. The first extant references to this tradition are found in Paul’s letters (1 Cor. 2:2; Gal. 3:1). The resurrection was recognized from the beginning as the cornerstone of the Christian faith (1 Cor. 15:13–14).

Among non-Christian sources, the earliest reference to Jesus is found in a letter written circa AD 112 by Pliny the Younger, the Roman governor of Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentions Christians and Jesus around AD 115 in his famous work about the history of Rome (Ann. 15.44). Another Roman historian, Suetonius, wrote around the same time concerning unrest among the Jews in Rome because of a certain “Chrestos” (Claud. 25.4). Some scholars conclude that “Chrestos” is a misspelling of “Christos,” a reference to Jesus.

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

Noncanonical Gospels that mention Jesus include, for example, the Infancy Gospel of Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel of James, the Gospel of Judas Iscariot, the Gospel of the Hebrews, the Egerton Gospel, and the Gospel of Judas. Although some of these may contain an occasional authentic saying or event, for the most part they are late and unreliable.

Jesus’ Life

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1–5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

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

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

Jesus was also born in a context of scandal. Questions of illegitimacy were surely raised, since his mother Mary was discovered to be pregnant before her marriage to Joseph. According to Matthew, only the intervention 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 kinship hospitality customs, Joseph and Mary would have expected to stay with distant relatives in Bethlehem. It is likely that they were unwelcome because of Jesus’ status as an illegitimate child; thus Mary had to give birth elsewhere and place the infant Jesus in a feeding trough (Luke 2:7). A similar response was seen years later in Nazareth when Jesus was identified as “Mary’s son” (Mark 6:3) rather than through his paternal line, thereby shaming him as one who was born an illegitimate child. Jesus was likewise rejected at the end of his life as the crowds cried, “Crucify him!” (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 own siblings did not believe in him (John 7:5) and were evidently ashamed of his fate, since from the cross Jesus placed the care of his mother into 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 (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the 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 had been forty-six years in construction (generally interpreted as the temple itself and the wider temple complex) when Jesus drove out the money changers (John 2:20). According to Josephus, the rebuilding and expansion of the second temple had started in 20/19 BC, during the eighteenth year of Herod’s reign (Ant. 15.380). The ministry of John the Baptist had commenced in the fifteenth year of Tiberius (Luke 3:1–2), who had become a coregent in AD 11/12. From these dates of the start of the temple building and the correlation of the reign of Tiberius to John the Baptist’s ministry, the onset of Jesus’ ministry can probably be dated to AD 27/28.

The Gospel of John mentions three Passovers and another unnamed feast in John 5:1. The length of Jesus’ ministry thus extended over three or four Passovers, equaling about three or three and a half years. Passover, which took place on the fifteenth of Nisan, came on a Friday in AD 30 and 33. The year of Jesus’ death was therefore probably AD 30.

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

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. 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 of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (Mark 5:1–13), raised the dead (Mark 5:35–42), fed five thousand (Mark 6:30–44), and walked on water (Mark 6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

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

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the 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 journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

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

Passion Week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of 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 own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and 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 by making 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).

The Identity of Jesus Christ

Various aspects of Jesus’ identity are stressed in the four NT Gospels, depending on their target audiences. In the Gospels the witnesses to Jesus’ ministry are portrayed as constantly questioning and examining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark 3:22; 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 spiritual realm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). At Jesus’ baptism, God referred to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus was transfigured in the presence of Peter, James, and John, a voice affirmed, “This is my Son, whom I love” (Matt. 17:5; Mark 9:7). At the moment of his death, the questioning of Jesus’ identity culminated in a confession by a Roman centurion and other guards: “Surely he was the Son of God!” (Matt. 27:54; cf. Mark 15:39).

Miracle worker. In the first-century setting, folk healers and miracle workers were part of the fabric of society. Jesus, however, performed signs and miracles in order to demonstrate the authority of the kingdom of God over 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 his identity.

No challenge superseded Jesus’ authority. Among his ample miracles and signs, he changed water into wine (John 2:7–9), calmed a storm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke 8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13; Luke 9:42–43), healed the sick (Mark 1:40–44), raised the dead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16; 8:49–54; John 11:17, 38–44), performed miraculous feedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44; 8:5–9; Luke 9:10–17; John 6:8–13), and walked on water (Matt. 14:25–26; Mark 6:48–49; John 6:19).

The Pharisees requested miracles as evidence of his authority (Mark 8:11–12). Jesus refused, claiming that a wicked and adulterous generation asks for a miraculous sign (Matt. 12:38–39; 16:1–4). The only sign that he would give was the sign of Jonah—his death 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 rabbis or Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguished him 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 gathered disciples. He called these men to observe his lifestyle and to join him in his ministry of teaching, healing, and exorcism (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16).

Jesus used 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; Mark 4:1–34; 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; Mark 10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons (Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke 13:18–21), practical examples, and personal guidance.

Major themes in Jesus’ teaching include the kingdom of God, the cost of discipleship, internal righteousness, the end of the age, his identity, his mission, and his approaching death. In his teachings, observance of Torah was given new context and meaning because God’s kingdom had “come near” (Matt. 3:2). Jesus had come to fulfill the law (Matt. 5:17).

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

The Sermon on the Mount (Matt. 5–7) contains a “better than” ethic in which internal obedience is better than mere outward obedience. For example, Jesus said that anger without cause is equal to murder (Matt. 5:21–22), that looking at a woman lustfully amounts to adultery (Matt. 5:28), and that instead of revenging wrongs one must reciprocate with love (Matt. 5:38–48). Jesus valued compassion above traditions and customs, even those contained within the OT law. He desired internal obedience above the letter of the law.

Jesus’ teachings found their authority in the reality of God’s imminent 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—the family 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 prophetic teachers of the intertestamental period. Jesus, however, had his own grounds for urgency. He held that God deeply valued all humans (Matt. 10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examples of a “greater good” ethic in the Synoptics include the occasions when Jesus ate with sinners (Mark 2:16–17). Jesus used an aphorism in response to accusations about his associations with 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 (Mark 2:23–28; 3:1–6), and when he was accused of breaking the law, he pointed to an OT exception (1 Sam. 21:1–6) to declare compassion appropriate for the Sabbath. Jesus also applied the “greater good” ethic in the case of divorce, since women suffered the societal stigma of adultery and commonly became outcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

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

Some scholars believe that Jesus promoted an “interim ethic” for the kingdom, intended only for a short period prior to the end of time. However, he was explicit regarding the longevity of his teachings: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35; Luke 16:17).

Messiah. The concept of an anointed one, a messiah, who would restore the glories of David’s kingdom and bring political stability was common in Jewish expectation. Both before and after the Babylonian captivity, many Jews longed for one who would bring peace and protection. Israel’s prophets had spoken of a coming deliverer, one who would restore David’s kingdom and reign in justice and righteousness (2 Sam. 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) whose suffering healed the nation provided a slightly different angle of expectation in terms of a deliverer.

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

Eschatological prophet. Many scholars claim that Jesus is best understood as a Jewish apocalypticist, an eschatological prophet who expected God to intervene in history, destroy the wicked, and bring in the kingdom of God. Central in this understanding are Jesus’ prophecies concerning 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). In addition, it is noted that Jesus had twelve disciples, representative of the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30). Certain of Jesus’ parables, those with apocalyptic images of coming judgment, present Jesus as an eschatological prophet (Matt. 24:45–25:30; Luke 12:41–46; 19:11–27).

Suffering Son of God. Jesus’ first recorded teaching in a synagogue in Nazareth was paradigmatic (Luke 4:16–21). He attributed the reading, Isa. 61:1–2, to his personal calling to serve, and in doing so he revealed a trajectory of suffering. The Gospel of Mark likewise aptly portrays Jesus as the suffering Son of God. Jesus’ own teachings incorporated his upcoming suffering (Mark 8:31; 9:12–13, 31; 10:33–34). He summarized his mission by declaring, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). His earthly career ended with a trial in Jerusalem consisting of both Roman and Jewish components (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; John 19:16–30). Crucifixion was a death of unimaginable horror, bringing shame and humiliation to the victim and his family. Anyone hanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13). Thus, especially in a Jewish society, anyone associated with a crucified person bore the shame of following one who was executed as a lowly slave and left as a cursed corpse. The apostle Paul referred to this shame of the cross when he stated, “I am not ashamed of the gospel” (Rom. 1:16).

Exalted Lord. 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 Jesus Christ indeed occurred on the third day, Christ having died on Friday (Mark 15:42–45; Luke 23:52–54; John 19:30–33) and risen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke 24:1–7; John 20:1–16). The resurrected Jesus was witnessed by the women (Matt. 28:8–9), the eleven disciples (Matt. 28:16–17; Luke 24:36–43), and travelers on the road to Emmaus (Luke 24:31–32). According to Paul, he appeared to as many as five hundred others (1 Cor. 15:6). He appeared in bodily form, spoke, showed his scars, and ate (Luke 24:39–43; John 20:27; Acts 1:4). After forty postresurrection days, Jesus ascended into the heavenly realm (Acts 1:9).

As much as Jesus’ death was the epitome of shame, his victory over death 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 his resurrection (Rom. 5:13–14), God’s approval of his life and work (Phil. 2:8–9), and God’s designation of him as Lord 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 his intercession for the people of God (Rom. 8:34). His ascension signaled the coming of the Holy Spirit as comforter and teacher (John 14:26; Acts 2:33) and was accompanied by the promise of his return in glory (Luke 24:51), at which time he will render judgment (Matt. 19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom (1 Cor. 15:24; 2 Tim. 4:1; Rev. 11:15; 22:5).

Jesus’ Purpose and Community

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

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

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

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

In the Gospel of John, the disciples of Jesus represent the community of God (17:21). The disciples did not belong to the world, but they continued to live in the world (17:14–16). 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 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. Jesus’ presence as the head of the community was replaced by the promised Spirit (John 14:16–18).

Jesus’ ministry continued in the community of Jesus’ followers, God’s family—the church. Entrance into the community was obtained by adopting the values of the kingdom, belief, and through the initiation 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).

The Quests for the Historical Jesus

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

The beginning of this quest is often dated to 1770, when the lecture notes of Hermann Samuel Reimarus were published posthumously. Reimarus had launched an inquiry into the identity of Jesus that rejected as inauthentic all supernatural elements in the Gospels. He concluded that the disciples invented Jesus’ miracles, prophecies, ritualistic religion, and resurrection. Reimarus’s conclusions were not widely accepted, but they set off a flurry of rationalistic research into the historical Jesus that continued throughout the nineteenth century. This became known as the “first quest” for the historical Jesus.

In 1906 German theologian Albert Schweit-zer published The Quest of the Historical Jesus (German title: Von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung), a scathing indictment of the first quest. Schweitzer’s work showed that nineteenth-century researchers re-created Jesus in their own image, transforming the historical Jesus into a modern philanthropist preaching an inoffensive message of love and brotherhood. Schweitzer’s conclusions marked the beginning of the end for this first quest. Schweitzer himself concluded that the historical Jesus was an eschatological prophet whose purposes failed during his last days in Jerusalem.

With the demise of the first quest, some NT scholars, such as Rudolf Bultmann, rejected any claim to being able to discover the historical Jesus. This trend continued until 1953, when some of Bultmann’s former students launched what has come to be known as the “new quest” for the historical Jesus (1953–c. 1970). This quest created new interest in the historical Jesus but was still dominated by the view that the portrait of Jesus in the Gospels is largely a creation of the church in a post-Easter setting.

As the rebuilding years of the post–World War II era waned and scholars started to reap academic fruit from major archaeological finds such as the DSS, research on the historical Jesus moved on to what has been called the “third quest.” This quest seeks especially to research and understand Jesus in his social and cultural setting.

Both the OT and the NT view wealth as ultimately a result of God’s blessing (Prov. 10:22). Abraham shows the right attitude by refusing to accept plunder from the king of Sodom, recognizing God as the sole source of his riches (Gen. 14:23). Solomon’s wealth was seen as God’s favor (1 Kings 3:13). Wealth and riches are said to be in the house of persons “who fear the Lord” (Ps. 112:1–3). However, material success alone is not necessarily an indication of God’s approval, nor is poverty a sign of God’s disfavor. Fundamentally, neither poverty nor wealth can be superficially tied to divine displeasure or favor.

Balanced view. The Bible articulates a balanced view of wealth. It warns against having an arrogant attitude by failing to acknowledge that the source of wealth is God (Deut. 8:17–18). There is danger in trusting in riches (Pss. 52:7; 62:10). The rich are charged not to be haughty, and to set their hopes not on uncertain riches but rather on God (1 Tim. 6:17–18). The love of money is described as the root of all kinds of evil (1 Tim. 6:9–10), and it is therefore extremely difficult for a rich person to enter the kingdom of God (Matt. 19:24). The foolishness of materialism, making riches the center of one’s life, is shown in the parable of the wealthy farmer (Luke 12:15–21). Instead of monetary greed, the spirit of contentment is commended, because even if lacking on the material level, one still has the Lord (Luke 12:15; Phil. 4:11; Heb. 13:5). Material possessions should be gained rightly; effort and diligence are required (Gen. 3:19; Prov. 10:4). Obtaining wealth through dishonesty and ill-gotten gains is denounced and condemned (Prov. 11:26; 13:11; Jer. 17:11; Mic. 6:12).

God-centered perspective. Wealth and material possessions are to be viewed from a God-centered perspective. God is the one who provides everything; thus we should trust him for our daily needs (Matt. 6:25–34; Luke 11:3). Job’s confession in a time of loss, “The Lord gave and the Lord has taken away; may the name of the Lord be praised,” shows an admirable attitude to emulate (Job 1:21). God is the owner of all things, and we are simply stewards and administrators of God’s wealth. We need to remember that one day we will be accountable for the use of our wealth (1 Cor. 10:31). Jesus teaches us to seek the kingdom of God first rather than his material blessings (Luke 12:31–33). Anything that draws us away from serving God should be avoided. We cannot serve both God and mammon (Matt. 6:24). Our treasures are to be in heaven, meaning that our central focus should be on matters pertaining to the kingdom: “Where your treasure is, there your heart will be also” (Luke 12:32–34).

Responsibility and generosity. With the possession of wealth comes the duty to give generously to those in need (Prov. 11:24; 28:27). Prosperity is given as a means to do good; thus we ought to be rich in good deeds (1 Tim. 6:18). Although it is a duty of the covenant community to take care of the needy in the OT, it still emphasizes the voluntary heart (Deut. 15:5–11). In 2 Cor. 9:7, Paul presents the principle of giving in the NT: “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” It should be not an exaction but a willing gift (9:5).

The Christian should emulate Jesus: “Though he was rich, yet for [our] sake he became poor, so that [we] through his poverty might become rich” (2 Cor. 8:9). Therefore, material offerings to Christ should not be a burden (1 Cor. 9:11). Sacrificial giving is an expression of love to the Lord (2 Cor. 9:12). It also generates thanksgiving to God from those who receive it (2 Cor. 9:11). Worldly wealth should also be used for evangelistic purposes (Luke 16:8). If we are faithful in the use of money, we can be trusted with the kingdom’s spiritual riches (Luke 16:12–13). Although riches do not have eternal value in themselves, their proper use has eternal consequences (Luke 12:33; 1 Tim. 6:19). One of the qualifications of a church overseer is to be free from the love of money, and a deacon must not pursue dishonest gain (1 Tim. 3:3, 8). A good name is to be chosen over great riches (Prov. 22:1). James condemns as sinful the attitude of favoring the wealthy over the poor. Nonpreferential love is the answer to prejudicial favoritism (James 2:1–9).

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common 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 were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, 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 Jesus constitute the turning point in human history. From a historical perspective, ample early source materials would be expected. Indeed, both Christian and non-Christian first-century and early second-century literary sources are extant, but they are few in number. In part, this low incidence is due to society’s initial resistance to the Jesus followers’ movement. The ancient Roman historian Tacitus called Christianity “a superstition,” since its beliefs did not fit with the culture’s prevailing worldview and thus were considered antisocial. Early literary sources therefore are either in-group documents or allusions in non-Christian sources.

The NT Gospels are the principal sources for the life and ministry of Jesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels), and John. Most scholars adhere to the so-called Four Source Hypothesis. In this theory, Mark was written first and was used as a source by Matthew and Luke, who also used the sayings source Q (from German Quelle, meaning “source”) as well as their own individual sources M (Matthew) and L (Luke). John used additional sources.

The early church tried to put together singular accounts, so-called Gospel harmonies, of the life of Jesus. The Gospel of the Ebionites represents one such attempt based on the Synoptic Gospels. Another harmony, the Diatessaron, based on all four Gospels, was produced around AD 170 by Tatian. Additional source materials concerning the life of Christ are provided in the NT in texts such as Acts, the Pauline 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 a passion narrative, the account of his death and resurrection. The first extant references to this tradition are found in Paul’s letters (1 Cor. 2:2; Gal. 3:1). The resurrection was recognized from the beginning as the cornerstone of the Christian faith (1 Cor. 15:13–14).

Among non-Christian sources, the earliest reference to Jesus is found in a letter written circa AD 112 by Pliny the Younger, the Roman governor of Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentions Christians and Jesus around AD 115 in his famous work about the history of Rome (Ann. 15.44). Another Roman historian, Suetonius, wrote around the same time concerning unrest among the Jews in Rome because of a certain “Chrestos” (Claud. 25.4). Some scholars conclude that “Chrestos” is a misspelling of “Christos,” a reference to Jesus.

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

Noncanonical Gospels that mention Jesus include, for example, the Infancy Gospel of Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel of James, the Gospel of Judas Iscariot, the Gospel of the Hebrews, the Egerton Gospel, and the Gospel of Judas. Although some of these may contain an occasional authentic saying or event, for the most part they are late and unreliable.

Jesus’ Life

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1–5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

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

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

Jesus was also born in a context of scandal. Questions of illegitimacy were surely raised, since his mother Mary was discovered to be pregnant before her marriage to Joseph. According to Matthew, only the intervention 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 kinship hospitality customs, Joseph and Mary would have expected to stay with distant relatives in Bethlehem. It is likely that they were unwelcome because of Jesus’ status as an illegitimate child; thus Mary had to give birth elsewhere and place the infant Jesus in a feeding trough (Luke 2:7). A similar response was seen years later in Nazareth when Jesus was identified as “Mary’s son” (Mark 6:3) rather than through his paternal line, thereby shaming him as one who was born an illegitimate child. Jesus was likewise rejected at the end of his life as the crowds cried, “Crucify him!” (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 own siblings did not believe in him (John 7:5) and were evidently ashamed of his fate, since from the cross Jesus placed the care of his mother into 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 (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the 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 had been forty-six years in construction (generally interpreted as the temple itself and the wider temple complex) when Jesus drove out the money changers (John 2:20). According to Josephus, the rebuilding and expansion of the second temple had started in 20/19 BC, during the eighteenth year of Herod’s reign (Ant. 15.380). The ministry of John the Baptist had commenced in the fifteenth year of Tiberius (Luke 3:1–2), who had become a coregent in AD 11/12. From these dates of the start of the temple building and the correlation of the reign of Tiberius to John the Baptist’s ministry, the onset of Jesus’ ministry can probably be dated to AD 27/28.

The Gospel of John mentions three Passovers and another unnamed feast in John 5:1. The length of Jesus’ ministry thus extended over three or four Passovers, equaling about three or three and a half years. Passover, which took place on the fifteenth of Nisan, came on a Friday in AD 30 and 33. The year of Jesus’ death was therefore probably AD 30.

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

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. 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 of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (Mark 5:1–13), raised the dead (Mark 5:35–42), fed five thousand (Mark 6:30–44), and walked on water (Mark 6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

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

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the 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 journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

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

Passion Week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of 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 own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and 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 by making 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).

The Identity of Jesus Christ

Various aspects of Jesus’ identity are stressed in the four NT Gospels, depending on their target audiences. In the Gospels the witnesses to Jesus’ ministry are portrayed as constantly questioning and examining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark 3:22; 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 spiritual realm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). At Jesus’ baptism, God referred to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus was transfigured in the presence of Peter, James, and John, a voice affirmed, “This is my Son, whom I love” (Matt. 17:5; Mark 9:7). At the moment of his death, the questioning of Jesus’ identity culminated in a confession by a Roman centurion and other guards: “Surely he was the Son of God!” (Matt. 27:54; cf. Mark 15:39).

Miracle worker. In the first-century setting, folk healers and miracle workers were part of the fabric of society. Jesus, however, performed signs and miracles in order to demonstrate the authority of the kingdom of God over 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 his identity.

No challenge superseded Jesus’ authority. Among his ample miracles and signs, he changed water into wine (John 2:7–9), calmed a storm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke 8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13; Luke 9:42–43), healed the sick (Mark 1:40–44), raised the dead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16; 8:49–54; John 11:17, 38–44), performed miraculous feedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44; 8:5–9; Luke 9:10–17; John 6:8–13), and walked on water (Matt. 14:25–26; Mark 6:48–49; John 6:19).

The Pharisees requested miracles as evidence of his authority (Mark 8:11–12). Jesus refused, claiming that a wicked and adulterous generation asks for a miraculous sign (Matt. 12:38–39; 16:1–4). The only sign that he would give was the sign of Jonah—his death 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 rabbis or Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguished him 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 gathered disciples. He called these men to observe his lifestyle and to join him in his ministry of teaching, healing, and exorcism (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16).

Jesus used 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; Mark 4:1–34; 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; Mark 10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons (Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke 13:18–21), practical examples, and personal guidance.

Major themes in Jesus’ teaching include the kingdom of God, the cost of discipleship, internal righteousness, the end of the age, his identity, his mission, and his approaching death. In his teachings, observance of Torah was given new context and meaning because God’s kingdom had “come near” (Matt. 3:2). Jesus had come to fulfill the law (Matt. 5:17).

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

The Sermon on the Mount (Matt. 5–7) contains a “better than” ethic in which internal obedience is better than mere outward obedience. For example, Jesus said that anger without cause is equal to murder (Matt. 5:21–22), that looking at a woman lustfully amounts to adultery (Matt. 5:28), and that instead of revenging wrongs one must reciprocate with love (Matt. 5:38–48). Jesus valued compassion above traditions and customs, even those contained within the OT law. He desired internal obedience above the letter of the law.

Jesus’ teachings found their authority in the reality of God’s imminent 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—the family 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 prophetic teachers of the intertestamental period. Jesus, however, had his own grounds for urgency. He held that God deeply valued all humans (Matt. 10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examples of a “greater good” ethic in the Synoptics include the occasions when Jesus ate with sinners (Mark 2:16–17). Jesus used an aphorism in response to accusations about his associations with 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 (Mark 2:23–28; 3:1–6), and when he was accused of breaking the law, he pointed to an OT exception (1 Sam. 21:1–6) to declare compassion appropriate for the Sabbath. Jesus also applied the “greater good” ethic in the case of divorce, since women suffered the societal stigma of adultery and commonly became outcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

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

Some scholars believe that Jesus promoted an “interim ethic” for the kingdom, intended only for a short period prior to the end of time. However, he was explicit regarding the longevity of his teachings: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35; Luke 16:17).

Messiah. The concept of an anointed one, a messiah, who would restore the glories of David’s kingdom and bring political stability was common in Jewish expectation. Both before and after the Babylonian captivity, many Jews longed for one who would bring peace and protection. Israel’s prophets had spoken of a coming deliverer, one who would restore David’s kingdom and reign in justice and righteousness (2 Sam. 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) whose suffering healed the nation provided a slightly different angle of expectation in terms of a deliverer.

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

Eschatological prophet. Many scholars claim that Jesus is best understood as a Jewish apocalypticist, an eschatological prophet who expected God to intervene in history, destroy the wicked, and bring in the kingdom of God. Central in this understanding are Jesus’ prophecies concerning 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). In addition, it is noted that Jesus had twelve disciples, representative of the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30). Certain of Jesus’ parables, those with apocalyptic images of coming judgment, present Jesus as an eschatological prophet (Matt. 24:45–25:30; Luke 12:41–46; 19:11–27).

Suffering Son of God. Jesus’ first recorded teaching in a synagogue in Nazareth was paradigmatic (Luke 4:16–21). He attributed the reading, Isa. 61:1–2, to his personal calling to serve, and in doing so he revealed a trajectory of suffering. The Gospel of Mark likewise aptly portrays Jesus as the suffering Son of God. Jesus’ own teachings incorporated his upcoming suffering (Mark 8:31; 9:12–13, 31; 10:33–34). He summarized his mission by declaring, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). His earthly career ended with a trial in Jerusalem consisting of both Roman and Jewish components (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; John 19:16–30). Crucifixion was a death of unimaginable horror, bringing shame and humiliation to the victim and his family. Anyone hanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13). Thus, especially in a Jewish society, anyone associated with a crucified person bore the shame of following one who was executed as a lowly slave and left as a cursed corpse. The apostle Paul referred to this shame of the cross when he stated, “I am not ashamed of the gospel” (Rom. 1:16).

Exalted Lord. 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 Jesus Christ indeed occurred on the third day, Christ having died on Friday (Mark 15:42–45; Luke 23:52–54; John 19:30–33) and risen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke 24:1–7; John 20:1–16). The resurrected Jesus was witnessed by the women (Matt. 28:8–9), the eleven disciples (Matt. 28:16–17; Luke 24:36–43), and travelers on the road to Emmaus (Luke 24:31–32). According to Paul, he appeared to as many as five hundred others (1 Cor. 15:6). He appeared in bodily form, spoke, showed his scars, and ate (Luke 24:39–43; John 20:27; Acts 1:4). After forty postresurrection days, Jesus ascended into the heavenly realm (Acts 1:9).

As much as Jesus’ death was the epitome of shame, his victory over death 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 his resurrection (Rom. 5:13–14), God’s approval of his life and work (Phil. 2:8–9), and God’s designation of him as Lord 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 his intercession for the people of God (Rom. 8:34). His ascension signaled the coming of the Holy Spirit as comforter and teacher (John 14:26; Acts 2:33) and was accompanied by the promise of his return in glory (Luke 24:51), at which time he will render judgment (Matt. 19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom (1 Cor. 15:24; 2 Tim. 4:1; Rev. 11:15; 22:5).

Jesus’ Purpose and Community

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

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

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

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

In the Gospel of John, the disciples of Jesus represent the community of God (17:21). The disciples did not belong to the world, but they continued to live in the world (17:14–16). 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 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. Jesus’ presence as the head of the community was replaced by the promised Spirit (John 14:16–18).

Jesus’ ministry continued in the community of Jesus’ followers, God’s family—the church. Entrance into the community was obtained by adopting the values of the kingdom, belief, and through the initiation 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).

The Quests for the Historical Jesus

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

The beginning of this quest is often dated to 1770, when the lecture notes of Hermann Samuel Reimarus were published posthumously. Reimarus had launched an inquiry into the identity of Jesus that rejected as inauthentic all supernatural elements in the Gospels. He concluded that the disciples invented Jesus’ miracles, prophecies, ritualistic religion, and resurrection. Reimarus’s conclusions were not widely accepted, but they set off a flurry of rationalistic research into the historical Jesus that continued throughout the nineteenth century. This became known as the “first quest” for the historical Jesus.

In 1906 German theologian Albert Schweit-zer published The Quest of the Historical Jesus (German title: Von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung), a scathing indictment of the first quest. Schweitzer’s work showed that nineteenth-century researchers re-created Jesus in their own image, transforming the historical Jesus into a modern philanthropist preaching an inoffensive message of love and brotherhood. Schweitzer’s conclusions marked the beginning of the end for this first quest. Schweitzer himself concluded that the historical Jesus was an eschatological prophet whose purposes failed during his last days in Jerusalem.

With the demise of the first quest, some NT scholars, such as Rudolf Bultmann, rejected any claim to being able to discover the historical Jesus. This trend continued until 1953, when some of Bultmann’s former students launched what has come to be known as the “new quest” for the historical Jesus (1953–c. 1970). This quest created new interest in the historical Jesus but was still dominated by the view that the portrait of Jesus in the Gospels is largely a creation of the church in a post-Easter setting.

As the rebuilding years of the post–World War II era waned and scholars started to reap academic fruit from major archaeological finds such as the DSS, research on the historical Jesus moved on to what has been called the “third quest.” This quest seeks especially to research and understand Jesus in his social and cultural setting.

The appropriation and adaptation of an OT text in the NT, often labeled “biblical intertextuality,” “innerbiblical exegesis,” or “biblical allusion,” reflects the exegetical process whereby biblical writers deliberately appeal to the OT in order to elucidate, expand, or lend authority to NT revelation. This hermeneutical process finds its origins in the reuse of earlier OT texts by later OT writers. Later, the process was refined by the practices of scribal exegetes and rabbinical writers from the postexilic period well into the first century AD. This approach to interpretation recognized the dynamic character of Scripture and sought to contemporize its messages to address the issues facing changing audiences.

The biblical reader should keep in mind that as far as the NT writers were concerned, the OT texts comprised the authoritative corpus of material identified as the “Scriptures.” Consequently, the NT authors appeal to the authority of these accepted texts as the basis upon which to build or expand their theological argument, to reinforce their credentials as God’s spokesmen, and to appropriate and adapt OT revelation to address contemporary circumstances. The NT citation of an OT text assumes the familiarity of the audience with that earlier text, since the recollection of a specific Scripture by the NT writer in the formulation of his later message necessarily evokes in the minds of the audience a literary and logical connection. By drawing on the OT corpus, the NT author reinforces the continuity of God’s message and forges the identification of the NT audience with the experiences and promises made to their Israelite ancestors.

The most frequently cited OT books in the NT are Deuteronomy, Psalms, and Isaiah, underscoring the significance and importance of these early Israelite texts to the reformulation, expansion, and elucidation of NT revelation. In addition, the numerous NT references to these books indicate that they must have played a key role in the memories of the NT audience, forming the foundation for developing faith and doctrine.

Identifying Quotations and Allusions

One critical and often difficult task facing the reader centers on locating potential intertextual references in the NT, since not all scriptural citations and allusions are obvious, and the practice does not conform easily to an exacting scientific process. Familiarity with the OT increases the ability to recognize the borrowing of OT themes and passages by the NT. In addition, many NT writers understandably quoted from the LXX, the Greek translation of the OT, rather than from a Hebrew text tradition, since they themselves were writing in Greek. Consequently, some variations in wording based on the type of text tradition employed by the NT writer add complexity to the enterprise. In addition, NT writers often modeled the exegetical methods of their Jewish counterparts, which, though typical of their culture and environment, seem unorthodox to some scholars.

Richard Hays, in his 1989 book Echoes of Scripture in the Letters of Paul, presents seven criteria against which to evaluate the presence of biblical allusions: (1) availability (did the original author and readers have access to the source?); (2) volume (how extensive is the repetition of words from a previous text?); (3) recurrence (how often does the writer explicitly refer to the same passage?); (4) thematic coherence (does the quotation support the surrounding context?); (5) historical plausibility (could the writer have intended the alleged meaning?); (6) history of interpretation; and (7) satisfaction (does the citation illuminate the meaning of the surrounding text?). These principles provide a sufficient, if minimalistic, methodology for determining authentic instances of biblical intertextuality.

Quotations, Allusions, and Typology

The NT use of the OT generally falls into three broad categories: direct quotations (or citations), allusions, and typology.

Direct quotations. Quotations normally are identified by an introductory formula, such as “it is written” or “you have heard it said,” which serves to mark the upcoming quotation. In many instances the NT writer identifies the OT source, either by genre (e.g., “as it was spoken by the prophets”) or by the name of the author (“this was to fulfill what was spoken by the prophet Isaiah”). Occasionally, the NT writer relates his scriptural quotation or teaching to an individual, as in the case of the treatise on divorce in Matt. 19, where the Gospel writer repeatedly mentions Moses. In some instances the NT author combines parts of two different citations derived from two separate sources, attributing the entire quotation to one author, sometimes the more obscure of the two. For example, in Matt. 27:9, a discussion of the betrayal of Judas and the thirty pieces of silver, Matthew conflates Zech. 11:12–13 and Jer. 19:1–13 or (18:2–12 or 32:6–9) but assigns the entire citation to Jeremiah. The absence of a formal marker does not negate the possibility of textual borrowing; however, the literary connection between a NT passage and an OT predecessor would have to be established on the basis of literary affinities, rare terminology or expressions, thematic similarities, and associative concepts connecting the OT and the NT contexts.

Allusions and echoes. In contrast, biblical allusion employs no introductory or formulaic introduction identifying or marking the OT reference. While all direct quotations may be classified as biblical allusions, not all biblical allusions include direct citation formulas. Both direct citation and biblical allusion denote the deliberate borrowing and recontextualizing, transformation, or reinterpretation of a specific text, which has been incorporated into the later text in order to accommodate the writer’s message to a contemporary audience. The contextual environment of the antecedent, or OT text, influences and informs the interpretation of the NT text. The NT author intentionally evokes in the minds of his knowledgeable audience a specific textual referent along with its contextual associations, reformulating them in an innovative manner.

In a biblical echo, words or images are employed by a biblical writer in order to evoke conscious memories associated with multiple texts or with general themes. For example, the formulaic expression “the living God, who made the heavens and the earth and the sea and everything in them” (Acts 14:15) recalls multiple OT texts (e.g., Ps. 96:5; Isa. 42:5; Jon. 1:9) connected to incomparability statements reinforcing the sovereignty of God. The echo in Acts 17:26 generally recalls the creation account in Genesis, without invoking a specific verse or phrase. Although a NT writer may draw on biblical echoes without necessarily invoking a specific context of an individual passage, echoes may consist of interconnected layers of meaning that arise from differing historical settings and circumstances, each of which contributes additional meaning to the echo.

Typology and analogy. The NT writers often sought to employ OT texts by means of typology, reinforcing links between an OT event or concept and the subsequent development and transformation of that “type” in the NT. A “type” is a divinely appointed person, place, thing, or institution that has significance in its original literary and historical context but also points toward someone or something in later biblical revelation. The “antitype” denotes that which is prefigured by the original type. By means of typology, and to some degree, analogy, the NT writers demonstrate later revelation as superseding or fulfilling OT prophecies, underscoring the continuity of the NT with the OT and emphasizing its role as theologically transformative and expansive. Some predominant examples include the Passover lamb as a type of Christ (1 Pet. 1:19; cf. Rev. 5:11–14), the Aaronic priesthood compared and contrasted as a precursor of Christ’s priestly ministry (Heb. 5; 7–9), and the earthly tabernacle as a pattern for the heavenly tabernacle (Heb. 9).

The NT writers were also fond of analogy, delineating points of comparison between OT characters and accounts with NT teachings. For instance, Rom. 4 sets forth a lengthy discourse comparing Abraham’s justification by faith and the new relationship experienced by believers who are justified by faith through Christ. Analogy and typology are not mutually exclusive, as in the case of Rom. 4. Closely related to these hermeneutical methods is the infrequent use of allegory by the NT writers, such as the allegory of Sarah and Hagar in Gal. 4:21–31. The distinction lies in the nature of allegorical approach, which focuses on symbolism, or a “ ‘this’ really means ‘that’ ” interpretational framework.

The Roles of Context and Authorial Intent

Scholars continue to debate the extent to which the OT context influences and affects the NT message, particularly in the case of citations or allusions. Some suggest that biblical quotations are purely incidental and should be divorced from their original contextual moorings and evaluated independent of those contexts, while others understand the original context of an OT passage to contribute information that leads to correct NT interpretation. The question revolves around determining the degree of authorial intent. In other words, to what extent can today’s reader, historically removed by time and culture, recover the original intention behind the biblical writer’s calculated and deliberate use of an OT text as an interpretational tool? Current scholarship continues to debate the role of authorial intent in the innerbiblical exegetical process.

The appropriation and adaptation of an OT text in the NT, often labeled “biblical intertextuality,” “innerbiblical exegesis,” or “biblical allusion,” reflects the exegetical process whereby biblical writers deliberately appeal to the OT in order to elucidate, expand, or lend authority to NT revelation. This hermeneutical process finds its origins in the reuse of earlier OT texts by later OT writers. Later, the process was refined by the practices of scribal exegetes and rabbinical writers from the postexilic period well into the first century AD. This approach to interpretation recognized the dynamic character of Scripture and sought to contemporize its messages to address the issues facing changing audiences.

The biblical reader should keep in mind that as far as the NT writers were concerned, the OT texts comprised the authoritative corpus of material identified as the “Scriptures.” Consequently, the NT authors appeal to the authority of these accepted texts as the basis upon which to build or expand their theological argument, to reinforce their credentials as God’s spokesmen, and to appropriate and adapt OT revelation to address contemporary circumstances. The NT citation of an OT text assumes the familiarity of the audience with that earlier text, since the recollection of a specific Scripture by the NT writer in the formulation of his later message necessarily evokes in the minds of the audience a literary and logical connection. By drawing on the OT corpus, the NT author reinforces the continuity of God’s message and forges the identification of the NT audience with the experiences and promises made to their Israelite ancestors.

The most frequently cited OT books in the NT are Deuteronomy, Psalms, and Isaiah, underscoring the significance and importance of these early Israelite texts to the reformulation, expansion, and elucidation of NT revelation. In addition, the numerous NT references to these books indicate that they must have played a key role in the memories of the NT audience, forming the foundation for developing faith and doctrine.

Identifying Quotations and Allusions

One critical and often difficult task facing the reader centers on locating potential intertextual references in the NT, since not all scriptural citations and allusions are obvious, and the practice does not conform easily to an exacting scientific process. Familiarity with the OT increases the ability to recognize the borrowing of OT themes and passages by the NT. In addition, many NT writers understandably quoted from the LXX, the Greek translation of the OT, rather than from a Hebrew text tradition, since they themselves were writing in Greek. Consequently, some variations in wording based on the type of text tradition employed by the NT writer add complexity to the enterprise. In addition, NT writers often modeled the exegetical methods of their Jewish counterparts, which, though typical of their culture and environment, seem unorthodox to some scholars.

Richard Hays, in his 1989 book Echoes of Scripture in the Letters of Paul, presents seven criteria against which to evaluate the presence of biblical allusions: (1) availability (did the original author and readers have access to the source?); (2) volume (how extensive is the repetition of words from a previous text?); (3) recurrence (how often does the writer explicitly refer to the same passage?); (4) thematic coherence (does the quotation support the surrounding context?); (5) historical plausibility (could the writer have intended the alleged meaning?); (6) history of interpretation; and (7) satisfaction (does the citation illuminate the meaning of the surrounding text?). These principles provide a sufficient, if minimalistic, methodology for determining authentic instances of biblical intertextuality.

Quotations, Allusions, and Typology

The NT use of the OT generally falls into three broad categories: direct quotations (or citations), allusions, and typology.

Direct quotations. Quotations normally are identified by an introductory formula, such as “it is written” or “you have heard it said,” which serves to mark the upcoming quotation. In many instances the NT writer identifies the OT source, either by genre (e.g., “as it was spoken by the prophets”) or by the name of the author (“this was to fulfill what was spoken by the prophet Isaiah”). Occasionally, the NT writer relates his scriptural quotation or teaching to an individual, as in the case of the treatise on divorce in Matt. 19, where the Gospel writer repeatedly mentions Moses. In some instances the NT author combines parts of two different citations derived from two separate sources, attributing the entire quotation to one author, sometimes the more obscure of the two. For example, in Matt. 27:9, a discussion of the betrayal of Judas and the thirty pieces of silver, Matthew conflates Zech. 11:12–13 and Jer. 19:1–13 or (18:2–12 or 32:6–9) but assigns the entire citation to Jeremiah. The absence of a formal marker does not negate the possibility of textual borrowing; however, the literary connection between a NT passage and an OT predecessor would have to be established on the basis of literary affinities, rare terminology or expressions, thematic similarities, and associative concepts connecting the OT and the NT contexts.

Allusions and echoes. In contrast, biblical allusion employs no introductory or formulaic introduction identifying or marking the OT reference. While all direct quotations may be classified as biblical allusions, not all biblical allusions include direct citation formulas. Both direct citation and biblical allusion denote the deliberate borrowing and recontextualizing, transformation, or reinterpretation of a specific text, which has been incorporated into the later text in order to accommodate the writer’s message to a contemporary audience. The contextual environment of the antecedent, or OT text, influences and informs the interpretation of the NT text. The NT author intentionally evokes in the minds of his knowledgeable audience a specific textual referent along with its contextual associations, reformulating them in an innovative manner.

In a biblical echo, words or images are employed by a biblical writer in order to evoke conscious memories associated with multiple texts or with general themes. For example, the formulaic expression “the living God, who made the heavens and the earth and the sea and everything in them” (Acts 14:15) recalls multiple OT texts (e.g., Ps. 96:5; Isa. 42:5; Jon. 1:9) connected to incomparability statements reinforcing the sovereignty of God. The echo in Acts 17:26 generally recalls the creation account in Genesis, without invoking a specific verse or phrase. Although a NT writer may draw on biblical echoes without necessarily invoking a specific context of an individual passage, echoes may consist of interconnected layers of meaning that arise from differing historical settings and circumstances, each of which contributes additional meaning to the echo.

Typology and analogy. The NT writers often sought to employ OT texts by means of typology, reinforcing links between an OT event or concept and the subsequent development and transformation of that “type” in the NT. A “type” is a divinely appointed person, place, thing, or institution that has significance in its original literary and historical context but also points toward someone or something in later biblical revelation. The “antitype” denotes that which is prefigured by the original type. By means of typology, and to some degree, analogy, the NT writers demonstrate later revelation as superseding or fulfilling OT prophecies, underscoring the continuity of the NT with the OT and emphasizing its role as theologically transformative and expansive. Some predominant examples include the Passover lamb as a type of Christ (1 Pet. 1:19; cf. Rev. 5:11–14), the Aaronic priesthood compared and contrasted as a precursor of Christ’s priestly ministry (Heb. 5; 7–9), and the earthly tabernacle as a pattern for the heavenly tabernacle (Heb. 9).

The NT writers were also fond of analogy, delineating points of comparison between OT characters and accounts with NT teachings. For instance, Rom. 4 sets forth a lengthy discourse comparing Abraham’s justification by faith and the new relationship experienced by believers who are justified by faith through Christ. Analogy and typology are not mutually exclusive, as in the case of Rom. 4. Closely related to these hermeneutical methods is the infrequent use of allegory by the NT writers, such as the allegory of Sarah and Hagar in Gal. 4:21–31. The distinction lies in the nature of allegorical approach, which focuses on symbolism, or a “ ‘this’ really means ‘that’ ” interpretational framework.

The Roles of Context and Authorial Intent

Scholars continue to debate the extent to which the OT context influences and affects the NT message, particularly in the case of citations or allusions. Some suggest that biblical quotations are purely incidental and should be divorced from their original contextual moorings and evaluated independent of those contexts, while others understand the original context of an OT passage to contribute information that leads to correct NT interpretation. The question revolves around determining the degree of authorial intent. In other words, to what extent can today’s reader, historically removed by time and culture, recover the original intention behind the biblical writer’s calculated and deliberate use of an OT text as an interpretational tool? Current scholarship continues to debate the role of authorial intent in the innerbiblical exegetical process.

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow. With over 170 references to the “poor” in the NIV, the biblical writers emphasize God’s concern for the poor. This is best summarized in Deuteronomy: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (15:11).

The Poor

Old Testament. All sections of the OT (including the Torah, Major Prophets, Minor Prophets, and wisdom literature) contain both instructions and warnings regarding the treatment of the poor. Portions of the tithes and offerings were to be set aside for the needs of the poor (Deut. 14:28–29; 26:12–13). The law made specific provisions that allowed the poor in the land to glean from fields that they had not planted or tended (Lev. 19:9–10; 23:22). Boaz’s allowance of Ruth’s gleanings is an example (Ruth 2:7–8, 15, 23).

Favor was given to those who were kind to the poor (Job 29:12; 30:25; 31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7; Jer. 22:16). Inversely, those who did not care for the poor were strongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OT often warns against oppression of the poor, with the added emphasis that God is their defender (2 Sam. 12:3–4; Job 20:19; Pss. 109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person made a vow, specific regulations were provided to prevent a pledge of unfair amount and to prevent the pledge from being kept overlong (Lev. 27:8; Deut. 24:12). Israelites who were hired as workers because they were impoverished were to be treated fairly and not as slaves (Lev. 25:39–42; Deut. 24:14–15). The poor were to be judged fairly, being shown neither favoritism nor oppression because of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job 34:19; Ps. 49:2; Isa. 10:2).

In addition, the poor were not to be disregarded in the Sabbath Year or Jubilee Year. During the Sabbath Year, the poor and the needy of the land were permitted to gather food from the land, including the fields, olive groves, and vineyards (Exod. 23:11). If a man became poor and was forced to sell his land, and if it was not redeemed by a family member, the land would be returned to the man during the Jubilee Year (Lev. 25:25–30). Also, if a man was forced to submit himself to being a hired worker, he would be redeemed in the Jubilee Year (Lev. 25:47–54).

New Testament. The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Kindness to the poor was regarded as a natural manifestation of the love of God. Several NT writers considered a lack of concern and kindness toward the poor in a believer’s life cause to question the authenticity of that person’s faith (James 2:15–16; 1 John 3:17–18).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20–22; Phil. 2:1–8; James 2:1–4).

Orphans

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). (See also Fatherless.)

Widows

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7). (See also Widow.)

The Greek name for the region east of the Jordan River and Samaria, south of the Decapolis (modern Jordan). In the NT it is referred to as peran tou Iordanou (“beyond the Jordan” or “the region across the Jordan”) (Matt. 4:25; 19:1; Mark 3:8; 10:1). Galilean Jews often detoured through Perea when traveling to Judea in order to avoid Samaria (John 4:3–4, 9). It was part of the kingdom of Herod the Great, apportioned to his son Herod Antipas, who also ruled Galilee as a client king of the Roman Empire in Jesus’ time. Herod’s fortress in Machaerus (southern Perea) is the probable location of John the Baptist’s imprisonment and beheading (Mark 6:17–28). Jesus traveled through Perea (Matt. 19–20) to arrive in Jerusalem for his Passion Week.

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow. With over 170 references to the “poor” in the NIV, the biblical writers emphasize God’s concern for the poor. This is best summarized in Deuteronomy: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (15:11).

The Poor

Old Testament. All sections of the OT (including the Torah, Major Prophets, Minor Prophets, and wisdom literature) contain both instructions and warnings regarding the treatment of the poor. Portions of the tithes and offerings were to be set aside for the needs of the poor (Deut. 14:28–29; 26:12–13). The law made specific provisions that allowed the poor in the land to glean from fields that they had not planted or tended (Lev. 19:9–10; 23:22). Boaz’s allowance of Ruth’s gleanings is an example (Ruth 2:7–8, 15, 23).

Favor was given to those who were kind to the poor (Job 29:12; 30:25; 31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7; Jer. 22:16). Inversely, those who did not care for the poor were strongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OT often warns against oppression of the poor, with the added emphasis that God is their defender (2 Sam. 12:3–4; Job 20:19; Pss. 109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person made a vow, specific regulations were provided to prevent a pledge of unfair amount and to prevent the pledge from being kept overlong (Lev. 27:8; Deut. 24:12). Israelites who were hired as workers because they were impoverished were to be treated fairly and not as slaves (Lev. 25:39–42; Deut. 24:14–15). The poor were to be judged fairly, being shown neither favoritism nor oppression because of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job 34:19; Ps. 49:2; Isa. 10:2).

In addition, the poor were not to be disregarded in the Sabbath Year or Jubilee Year. During the Sabbath Year, the poor and the needy of the land were permitted to gather food from the land, including the fields, olive groves, and vineyards (Exod. 23:11). If a man became poor and was forced to sell his land, and if it was not redeemed by a family member, the land would be returned to the man during the Jubilee Year (Lev. 25:25–30). Also, if a man was forced to submit himself to being a hired worker, he would be redeemed in the Jubilee Year (Lev. 25:47–54).

New Testament. The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Kindness to the poor was regarded as a natural manifestation of the love of God. Several NT writers considered a lack of concern and kindness toward the poor in a believer’s life cause to question the authenticity of that person’s faith (James 2:15–16; 1 John 3:17–18).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20–22; Phil. 2:1–8; James 2:1–4).

Orphans

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). (See also Fatherless.)

Widows

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7). (See also Widow.)

The Bible has much to say about suffering. While in the OT suffering is regularly an indication of divine displeasure (Lev. 26:16–36; Deut. 28:20–68; Ps. 44:10–12; Isa. 1:25; cf. Heb. 10:26–31), in the NT it becomes the means by which blessing comes to humanity.

The Bible often shows that sinfulness results in suffering (Gen. 2:17; 6:5–7; Exod. 32:33; 2 Sam. 12:13–18; Rom. 1:18; 1 Cor. 11:27–30). Job’s friends mistakenly assume that he has suffered because of disobedience (Job 4:7–9; 8:3–4, 20; 11:6). Job passionately defends himself (12:4; 23:10), and in the final chapter of the book God commends Job and condemns his friends for their accusations (42:7–8; cf. 1:1, 22; 2:10). The writer makes clear that suffering is not necessarily evidence of sinfulness. Like Job’s friends, Jesus’ disciples assume that blindness is an indication of sinfulness (John 9:1–2). Jesus rejects this simplistic notion of retributive suffering (John 9:3, 6–7; cf. Luke 13:1–5).

The prayers of suffering people are expressed in the sixteen communal and thirty-seven individual laments in the book of Psalms. Within the laments the writers describe their problems, express feelings, make requests, ask questions (“How long, Lord?” [13:1]; “Why have you forsaken me?” [22:1]), and lodge complaints against God (“My eyes fail, looking for my God [69:3]), enemies (“You have made us an object of derision to our neighbors, and our enemies mock us” [80:6]), and even themselves (“I am a worm and not a man” [22:6]).

The NT writers reveal that Jesus’ suffering was prophesied in the OT (Mark 9:12; 14:21; Luke 18:31–32; 24:46; Acts 3:18; 17:3; 26:22–23; 1 Pet. 1:11; referring to OT texts such as Ps. 22; Isa. 52:13–53:12; Zech. 13:7). The Lord Jesus is presented as the answer to human suffering: (1) Through the incarnation, God’s Son personally experienced human suffering (Phil. 2:6–8; Heb. 2:9; 5:8). (2) Through his suffering, Christ paid the price for sin (Rom. 4:25; 3:25–26), so that believers are set free from sin (Rom. 6:6, 18, 22) and helped in temptation (Heb. 2:18). (3) Christ Jesus intercedes for his suffering followers (Rom. 8:34–35). (4) Christ is the example in suffering (1 Pet. 2:21; 4:1; cf. Phil. 3:10; 2 Cor. 1:5; 4:10; 1 Pet. 4:13), and though he died once for sins (Heb. 10:12), he continues to suffer as his church suffers (Acts 9:4–5). (5) Christ provides hope of resurrection (Rom. 6:5; 1 Cor. 15:20–26; Phil. 3:10–11) and a future life without suffering or death (Rev. 21:4).

There are many NT examples of suffering believers (John 15:20–21; Acts 4:3; 5:18; 7:57–60; 8:1–3; 12:1–5; 14:19; 16:22–24; 18:17; 2 Cor. 6:4–5, 8–10; Heb. 10:32; 1 Pet. 5:9; Rev. 2:10). Suffering is part of God’s plan for his people (Acts 9:16; 1 Thess. 3:2–4) and is part of what it means to be a follower of Christ Jesus (Acts 14:22; Rom. 8:17; Phil. 1:29; 1 Pet. 2:21; 4:12).

The NT writers repeatedly mention the benefits of suffering, for it has become part of God’s work of redemption. The suffering of believers accompanies the proclamation and advancement of the gospel (Acts 5:41–42; 9:15–16; 2 Cor. 4:10–11; 6:2–10; Phil. 1:12, 27–29; 1 Thess. 2:14–16; 2 Tim. 1:8; 4:5) and results in salvation (Matt. 10:22; 2 Cor. 1:6; 1 Thess. 2:16; 2 Tim. 2:10; Heb. 10:39), faith (Heb. 10:32–34, 38–39; 1 Pet. 1:7), the kingdom of God (Acts 14:22), resurrection from the dead (Phil. 3:10–11), and the crown of life (Rev. 2:10). It is an essential part of the development toward Christian maturity (Rom. 5:3–4; 2 Cor. 4:11; Heb. 12:4; James 1:3–4; 1 Pet. 1:7; 4:1).

Suffering is associated with knowing Christ (Phil. 3:10); daily inward renewal (2 Cor. 4:16); purity, understanding, patience, kindness, sincere love, truthful speech, the power of God (2 Cor. 4:4–10); comfort and endurance (2 Cor. 1:6); obedience (Heb. 5:8); blessing (1 Pet. 3:14; 4:14); glory (Rom. 8:17; 2 Cor. 4:17); and joy (Matt. 5:12; Acts 5:41; 2 Cor. 6:10; 12:10; James 1:2; 1 Pet. 1:6; 4:13). Other positive results of Christian suffering include perseverance (Rom. 5:3; James 1:3), character and hope (Rom. 5:4), strength (2 Cor. 12:10), and maturity and completeness (James 1:4). Present suffering is light and momentary when compared to future glory (Matt. 5:10–12; Acts 14:22; Rom. 8:18; 2 Cor. 4:17; Heb. 10:34–36; 1 Pet. 1:5–7; 4:12–13).

Throughout the Bible, believers are instructed to help those who suffer. The OT law provides principles for assisting the poor, the disadvantaged, and the oppressed (Exod. 20:10; 21:2; 23:11; Lev. 19:13, 34; 25:10, 35; Deut. 14:28–29; 15:1–2; 24:19–21). Jesus regularly taught his followers to help the poor (Matt. 5:42; 6:3; 19:21; 25:34–36; Luke 4:18; 12:33; 14:13, 21). It is believers’ responsibility to show mercy (Matt. 5:7; 9:13), be generous (Rom. 12:8; 2 Cor. 8:7; 1 Tim. 6:18), mourn with mourners (Rom. 12:15), carry other’s burdens (Gal. 6:1–2), and visit prisoners (Matt. 25:36, 43). See also Servant of the Lord.

In NT studies, “Synoptic” refers to the Gospels of Matthew, Mark, and Luke, which, due to their similarities, can be compared side by side (synoptic = seeing together). Although coined earlier, the term “Synoptic” did not become the commonly used reference to the first three Gospels until the nineteenth century.

Synoptical comparisons reveal texts that are similar in wording (e.g., Matt. 19:13–18 // Mark 10:13–16 // Luke 18:15–17), order (e.g., Matt. 12:46–13:58 // Mark 3:31–6:6a // Luke 8:19–56), and parenthetical material (e.g., Matt. 9:6 // Mark 2:10 // Luke 5:20). Most interestingly, the Synoptics agree in their quotation of the OT even when they differ from the Hebrew OT text itself (compare Matt. 3:3 // Mark 1:3 // Luke 3:4 to Isa. 40:3). Beyond such similarities, significant differences prevail that raise difficult questions. How, for example, could Mark escape any reference to the Sermon on the Mount (including the Lord’s Prayer), which holds such a prominent position in Matthew?

Relationships among the three Gospels. Due to these and other factors, multiple theories on the Synoptic Gospels’ relationship to one another have arisen. Yet none have found universal acceptance. Historically, based primarily on Augustine’s claim, the church affirmed Matthew as the first Gospel, with Mark as his abridgment and Luke as employing both. The German text critic J. J. Griesbach developed this thesis of Matthean priority in his 1774 Synopsis, arguing that Luke was the first to use Matthew, and Mark was drawing from both. The Griesbach Hypothesis continues to have advocates.

Matthew covers the substance of 97.2 percent of Mark’s 661 verses, while 88.4 percent reappear in Luke. Although such statistics could be explained as Mark’s combination and abbreviation of Matthew and Luke, in fact Matthew generally shortens Mark where they cover the same material. In search of explanations that better validate the evidence, NT scholars proposed the Two Source Hypothesis, arguing that Mark wrote first, and that Matthew and Luke drew from Mark and from another, unknown source (which scholars call “Q,” from German Quelle, meaning “source”). H. J. Holzmann gave significant credence to this theory in 1863, and after B. H. Streeter’s persuasive publication in 1924 it became the leading theory. Rather than the reverse, it seems easier to understand Matthew and Luke as expansions of Mark’s narrative, just as evidence suggests that they “cleaned up” Mark’s poorer Greek and more difficult readings. Furthermore, although Matthew and Luke often disagree with each other both verbally and in their order of events, they rarely agree with one another against Mark. This suggests that in the triple tradition (passages in all three Synoptic Gospels), Matthew and Luke are not borrowing from each other but are independently using Mark.

The suggestion of the unknown source Q (which could be either written or oral) proved necessary to make sense of the significant agreements between Matthew and Luke in material not covered by Mark. Streeter suggested further that the material that was unique to Matthew and Luke respectively came from sources designated as “M” and “L.”

Although the Two Source Hypothesis remains the working theory preferred by most scholars, others claim that the issue is far from unresolved. To reconstruct the precise development of the Synoptic Gospels has proven extremely difficult. Each Gospel may have been influenced by a variety of sources. Rather than being well defined, the process likely was fluid, bringing together commonly known and accepted memorizations of specific Jesus sayings, repeated retellings of specific sequences of events (shorter and longer) that had turned into strings of established tradition among early churches, written records made by disciples such as Matthew, oral preaching of apostles such as Peter, accounts possibly from Mary the mother of Jesus (cf. Luke 2:19), and other things.

Mark’s Gospel has historically been considered a written condensation of Peter’s preaching, but as C. H. Dodd showed in his 1936 Apostolic Preaching and Its Developments, Mark shaped his Gospel according to a common apostolic pattern observable in the speeches in Acts. Except for a few parables and the action-filled apocalypse in chapter 13, Mark’s Gospel consists almost exclusively of descriptive narrative that delineates the power and purpose of Jesus, the Son of God. Mark is kerygma, preaching about Jesus. Q, or the material common to Matthew and Luke absent in Mark, consists almost exclusively of teaching material, Jesus sayings. It is didachē, teaching from Jesus.

Distinctives of each Gospel. Griesbach’s “synoptic” approach of placing these three Gospels side by side for comparison has prompted new scholarly approaches such as redaction criticism and has provided beginning students with a helpful way to recognize specific emphases of each Gospel. As noted above, Mark is a fast-paced narrative (“immediately” occurs nine times in chap. 1 alone) with vivid picturesque detail (e.g., 14:51–52). Matthew writes for a Jewish audience. He weaves his narrative around five major teaching discourses (chaps. 5–7; 10; 13; 18; 24–25) while highlighting Jesus’ relationship to Abraham (chap. 1), his mission to “the lost sheep of Israel” (chaps. 10; 15), and his birth and death as the “King of the Jews” (chaps. 2; 27) and using the Jewish expression “kingdom of heaven.” Luke, while portraying the comprehensive scope of Jesus’ mission by relating Jesus directly to Adam and God (3:38) and placing the events in secular history (chap. 2), reveals a special interest in the downtrodden (women, poor, children, Samaritans), prayer (nine prayers), the Holy Spirit, and joyfulness.

Treasure was stored in the Jerusalem temple and palace (Josh. 6:24) and was collected from the spoils of war (Josh. 6:19), from offerings (2 Kings 12:4; Mark 12:41), and from royal gifts (2 Kings 12:18; 1 Chron. 29:3). The temple treasury contained gold, silver, other metals, and precious stones (1 Chron. 29:8). Treasuries also housed written records (Ezra 6:1). Treasure was stored in the small rooms that surrounded the sanctuary (1 Chron. 28:12; see also Jer. 38:11) and was guarded by Levites (1 Chron. 9:26). Several treasurers are named (1 Chron. 9:26; 26:20, 22; 2 Chron. 25:24). The Ethiopian eunuch who met Philip was a treasurer in the court of the Kandake (Acts 8:27). The treasury funded repairs to the temple (2 Kings 12:7; Ezra 7:20).

Invading kings frequently raided the temple treasury, including Shishak of Egypt (1 Kings 14:26), Jehoash of Israel (2 Kings 14:14), and finally Nebuchadnezzar of Babylon (2 Kings 24:13; Dan. 1:2), as foretold by Jeremiah (Jer. 15:13). On other occasions, the kings of Judah drew money from the treasury to make tribute payments to foreign rulers (1 Kings 15:18; 2 Kings 12:18; 16:8; 18:15). “Treasury” can also refer to a private account (Prov. 8:21).

Jesus taught that his followers should store up their treasures in heaven and not on earth (Matt. 6:19–21). Earthly treasures will be destroyed over time or perhaps even stolen. In this vein, he urged the rich young ruler to sell his possessions so he might have “treasure in heaven” (Matt. 19:21).

Both the OT and the NT view wealth as ultimately a result of God’s blessing (Prov. 10:22). Abraham shows the right attitude by refusing to accept plunder from the king of Sodom, recognizing God as the sole source of his riches (Gen. 14:23). Solomon’s wealth was seen as God’s favor (1 Kings 3:13). Wealth and riches are said to be in the house of persons “who fear the Lord” (Ps. 112:1–3). However, material success alone is not necessarily an indication of God’s approval, nor is poverty a sign of God’s disfavor. Fundamentally, neither poverty nor wealth can be superficially tied to divine displeasure or favor.

Balanced view. The Bible articulates a balanced view of wealth. It warns against having an arrogant attitude by failing to acknowledge that the source of wealth is God (Deut. 8:17–18). There is danger in trusting in riches (Pss. 52:7; 62:10). The rich are charged not to be haughty, and to set their hopes not on uncertain riches but rather on God (1 Tim. 6:17–18). The love of money is described as the root of all kinds of evil (1 Tim. 6:9–10), and it is therefore extremely difficult for a rich person to enter the kingdom of God (Matt. 19:24). The foolishness of materialism, making riches the center of one’s life, is shown in the parable of the wealthy farmer (Luke 12:15–21). Instead of monetary greed, the spirit of contentment is commended, because even if lacking on the material level, one still has the Lord (Luke 12:15; Phil. 4:11; Heb. 13:5). Material possessions should be gained rightly; effort and diligence are required (Gen. 3:19; Prov. 10:4). Obtaining wealth through dishonesty and ill-gotten gains is denounced and condemned (Prov. 11:26; 13:11; Jer. 17:11; Mic. 6:12).

God-centered perspective. Wealth and material possessions are to be viewed from a God-centered perspective. God is the one who provides everything; thus we should trust him for our daily needs (Matt. 6:25–34; Luke 11:3). Job’s confession in a time of loss, “The Lord gave and the Lord has taken away; may the name of the Lord be praised,” shows an admirable attitude to emulate (Job 1:21). God is the owner of all things, and we are simply stewards and administrators of God’s wealth. We need to remember that one day we will be accountable for the use of our wealth (1 Cor. 10:31). Jesus teaches us to seek the kingdom of God first rather than his material blessings (Luke 12:31–33). Anything that draws us away from serving God should be avoided. We cannot serve both God and mammon (Matt. 6:24). Our treasures are to be in heaven, meaning that our central focus should be on matters pertaining to the kingdom: “Where your treasure is, there your heart will be also” (Luke 12:32–34).

Responsibility and generosity. With the possession of wealth comes the duty to give generously to those in need (Prov. 11:24; 28:27). Prosperity is given as a means to do good; thus we ought to be rich in good deeds (1 Tim. 6:18). Although it is a duty of the covenant community to take care of the needy in the OT, it still emphasizes the voluntary heart (Deut. 15:5–11). In 2 Cor. 9:7, Paul presents the principle of giving in the NT: “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” It should be not an exaction but a willing gift (9:5).

The Christian should emulate Jesus: “Though he was rich, yet for [our] sake he became poor, so that [we] through his poverty might become rich” (2 Cor. 8:9). Therefore, material offerings to Christ should not be a burden (1 Cor. 9:11). Sacrificial giving is an expression of love to the Lord (2 Cor. 9:12). It also generates thanksgiving to God from those who receive it (2 Cor. 9:11). Worldly wealth should also be used for evangelistic purposes (Luke 16:8). If we are faithful in the use of money, we can be trusted with the kingdom’s spiritual riches (Luke 16:12–13). Although riches do not have eternal value in themselves, their proper use has eternal consequences (Luke 12:33; 1 Tim. 6:19). One of the qualifications of a church overseer is to be free from the love of money, and a deacon must not pursue dishonest gain (1 Tim. 3:3, 8). A good name is to be chosen over great riches (Prov. 22:1). James condemns as sinful the attitude of favoring the wealthy over the poor. Nonpreferential love is the answer to prejudicial favoritism (James 2:1–9).