Category: Jesus Christ

Introduction

Paul is the only apostle of Jesus who was elected in a different way from all the others. His distinguishing mark is that he did not walk with Jesus during Jesus’ days on earth. Instead, Paul encountered the risen Christ long after Jesus had ascended to heaven. There is no evidence therefore that Paul ever got to listen to Jesus as he taught his disciples as well as the crowds that turned out in most of his public appearances. For this reason, controversy has been rife in recent times over the extent to which Paul actually knew of the teachings of Jesus. The fact that Paul started preaching about Jesus soon after his encounter with Him without being taught of the latter’s teachings seems to give credence to this school of thought. It was not until after three years that Paul got an opportunity to meet the people who had actually been with Jesus during the days of his ministry on earth (Galatians 2:1).

However, a closer look at Paul’s teachings and his many letters reveal the fact that Paul actually knew a lot about the teachings of Jesus. Paul lived at a time when the teachings of Christ had to be interpreted in the light of God’s plan for mankind so that both the Jews and gentiles could begin to understand why God did what he had done. He was to set a firm foundation on which the church could be built. Additionally, the church was grappling with several issues key among them the law as well as the place of the Gentiles in the kingdom of God, and the cultural questions among others. Paul had to address these issues in his teachings. This made his circumstances different from those that existed in the days of Jesus. This could explain the differences in their approach even though the cumulative message was the same.

This paper seeks to closely examine Paul’s ministry in an effort to establish whether Paul knew the teachings of Jesus or whether his teachings were merely liturgical traditions.

Thesis statement

Paul’s teaching as well as his writings have a pivotal role in the teaching of the Christian doctrine. Comparing the teachings of Jesus and the teachings of Paul as presented in different books of the bible, this paper asserts that Paul not only knew of the person of Jesus but was also adequately and sufficiently familiar with his teaching.

This paper delves into a close examination of the synoptic gospels, the book of the Acts of the Apostles, which relates the Christian church’s events during the first century period, as well as the work of the apostles in spreading the faith. Any examination of this sort cannot however be complete without looking into Pauline’s letters. Particularly, this paper will examine several key passages in the bible including the Eucharistic passage in 1 Corinthians 11:23-25, Romans 12:14-21, where Paul amplifies the teachings of Jesus as documented in the book of Luke 6:27-29 as well as in the beatitudes in Mathew 5. The third passage will be Romans 13:8-10 and Galatians 5:14 where Paul’s writings are similar to the teachings of Jesus in mark 12:28-34. Paul’s use of the expressions of “the kingdom of God “justification” and “righteousness” will also be examined. Any scholarly paper will not be completed without considering the past studies on the subject of interest. Therefore the opinions of other commentators, as well as scholars, will be used to guide the opinion of this paper.

The Eucharistic passage 1 Corinthians 11:23-25

This passage gives what is perhaps the clearest evidence of Paul’s knowledge of not only the teaching of Christ but also the goings-on in ‘Jesus’ ministry on earth.

This passage is recorded in the synoptic gospels and the events described took place in the physical presence of Jesus a few hours before he was betrayed and arrested. These events were given a high status when Jesus declared that his followers should continue with that tradition in remembrance of Him. Paul reflects on the events of that historic evening as he drives home a deeper point about the significance of Jesus’ actions on the church in Corinth. This passage fitted seamlessly with the message that Paul was communicating at that particular time. The passage in Paul’s writing demonstrates the depth of knowledge Paul had on Jesus’ teachings. He was not only familiar with these events but also their meaning in the life of a Christian (Victor Paul F. (1993). He thus uses this to teach others about the right motivation and ethics for a Christian. Using different words, Paul communicates the same message that all the other apostles preached and his arguments and his cumulative teachings parallel that of his master Jesus.

The second passage Romans 12:14-21

This passage is also very much in step with Christ’s teaching. In one of his popular teachings recorded in Luke 6:27-29 and Mathew 5; Jesus taught his followers how to line with each other and the conduct that is appropriate for the sons of God. This is in stark contrast with the Old Testament teaching of an eye for an eye and “tooth for a tooth”

This teaching finds its way into Paul’s teachings again as proof of his knowledge of Jesus’ teachings. Paul uses the moral of the teaching as a basis of his teaching on the appropriate lifestyle for Christian households. His message to the Roman church is meant to shed light on the way that Christians ought to transform their lives in order to acquire a new character in line with the teaching of Jesus. Paul echoes the sayings of Jesus with the purpose of encouraging the early converts to acquire Christ-like attitudes towards other human beings (Meier, John P. (1991). In calling people to refrain from revenge, Paul is directly stating the express position taken by Jesus in this matter. Here he is simply reminding his listeners of what Jesus wanted with their lives.

Paul seemed to clearly identify the sayings of Jesus and in different instances made clear distinctions on what was the actual teaching of “the lord” and what was his own opinion in matters that were disputable (1 Corinthians 7) it is therefore safe to assume that in all instances Paul knew and considered this passage to be the teaching of Jesus.

The fourth passage

Romans 8:15 and Galatians 4:6.

In these two passages, Paul acknowledges the sonship of Jesus and Christ’s teaching about the Holy Spirit. In the gospel, the spirit clearly comes upon Jesus at baptism and stays with him throughout his ministry.

Before Jesus ascended to heaven he promised to send the gift of the Holy Spirit to his followers. The said spirit was poured out to the disciple on the day of Pentecost were upon which their disciples and more apparent the apostles gained the courage to start proclaiming the message of the risen Christ. This marked the beginning of the Christian movement. Paul was absent during these events.

The fact that he so clearly speaks of this spirit and especially alluding to its origin in the risen Jesus says a lot about his grasp of the teachings of Jesus. Throughout his writings, Paul demonstrates his knowledge of the fundamental purpose of Jesus’ teachings. He goes further than just repeating these sayings but endeavors to interpret both the context as well as the motive behind the sayings. The sayings must be interpreted to the new converts who formed the bulk of his audience became of the changed circumstance following Jesus’ accession to heaven.

The “kingdom of God “ terminology

It is widely known that the “kingdom of God” was a terminology that was often on Jesus’ lips. It also goes without saying that the topic of the kingdom of God was one of Jesus’ pet topics. He spoke about the kingdom of God in various ways and at different times. He told in parables about this and asked his disciples to pray for the kingdom to come. In other times Jesus used the kingdom of God and the church interchangeably (Matthew 16: 19)

It is therefore remarkable that outside the synoptic gospels and Pauline letters, this terminology is almost never used.

How comes Paul used the same terminology not once or twice but eight times in his various letter? This is hardly mere confidence. Paul was clearly following in the footsteps of Jesus and could not miss using terminology that was so close to his master’s heart. At one point when Paul desired to instruct the church about the matter of eating as a congregation, he told the people that the kingdom of God is more than just eating and drinking. (Romans 14:17) he calls the church to therefore not put too much emphasis on what one ate or drank at the expense of other spiritual issues of greater importance. It is easy to imagine that Jesus himself would have done the same. The use of this terminology, therefore, depicts Paul as a keen follower of Christ who taught and wrote on the basis of the sayings of Christ.

Some critics use the argument that Paul tends to use the language of justification as well as righteousness instead of the kingdom. This argument is used to discredit Paul. It is undeniable that under the spirits’ guidance, Paul seemed to have developed his own rhythm in teaching about the will of God after Jesus’ death and resurrection. The fact that Paul was an apostle of Jesus did not necessarily deny him the right to independent thought or originality. Additionally, the terminology “the kingdom” acquired a whole new dimension after the death and eventual resurrection of Jesus before Jesus’ death the kingdom was yet to be revealed, it was ‘near’ (Matthew 4:17). After the rising of Christ and the subsequent events that culminated in the establishment of the first church, the kingdom was unveiled to the Jews and later to the gentles in Acts of the Apostles 10. According to Kim, the post-resurrection circumstances necessitated Paul’s use of this language characterized by transition from the earthly Jesus to the risen Jesus (Kim, S. 1993).

Others assert that Paul’s choices of words only reveal a continuation of the work of Jesus (Philip F. Esler., (2003). It is agreed that the work of Jesus took a turn after the events during and after the crucifixion. The continuation of the work required persons like Paul to expound on the implication of Jesus’ life and work.

Moreover, it was not required nor was it necessary for Paul to restrict himself to just a few terminologies that Jesus used in order to be seen to know the words of Jesus. Paul was free to use the language that he felt his audience could understand and a language he felt was appropriate at the time. Paul was a creative speaker and it would be unfair to judge his teachings on the basis of mere words. It is prudent to closely examine their core messages and realize that it is the same message.

“Words of the lord” references

Paul proclaimed that his knowledge of Christ was through revelation by Christ himself through his spirit. Together with the reflection of Old Testament scriptures, Paul was aided to come to the knowledge of both the teachings of the earthly Jesus and the risen Jesus. In reference to the saying of Jesus, Paul severally made a distinction between the “words of the lord” and his own opinions. Many scholars have spent much time contemplating the authenticity of Paul’s interpretation of scriptures as well as matter that could not be described as black and white. This concern is unnecessary for two reasons; Paul himself never tried to even seem to elevate himself beyond Jesus and indeed sought to clarify matters whenever he was expressing his own opinion. Secondly, Paul was an important apostle who played a pivotal role in the first-century church especially in establishing churches in different places in the first century. His contribution to the New Testament is without a doubt crucial. He, therefore, had the necessary authority to speak as he did. The most important thing is that the general message as well as what Paul claimed to be was actually true.

In six different instances, Paul used the expression “words of the lord” these are in 1 Corinthians 7:10-11 where Paul declares that those words were the lord’s (Jesus) and he (Paul) was just communicating his master’s message. This is in contrast with 1 Corinthians 7:12 where Paul turns things around and declares that now what he was saying was his opinion on the matter at hand (with the spirit’s guidance of course). It is important to note that Jesus in his life never had to address an exact situation as Paul was addressing at this particular moment. Secondly, Paul’s opinion cannot be termed to be contradicting the overall teaching of Jesus. Rather his opinion is in tandem with the cumulative teaching of Jesus.

In 1 Corinthian 11:23-25; 9:14; 14:37 Paul is just but quoting the sayings of the earthly Jesus. He is echoing the sayings of Jesus uttered during the days of his ministry. Paul was telling the people that they should know that the things he was preaching were not his own but the Lord’s. He adopts an almost defensive position here. It is like he is saying “I did not say it the lord did: you have got to obey it”. This is a clear indication that Paul knew Jesus’ words very well and could differentiate them from another’s sayings including his own.

In 2 Corinthians 12:9 and 1 Thessalonians 4: 15-17 Paul is clearly talking about the risen Jesus. Paul claimed to have had different revelations and even conversations in the spirit with the risen Jesus. One such a time was during the events that culminated in his conversion in the book of Acts of the Apostles. In 2 Corinthians 12:9 he refers to a conversation he had with Jesus about a thorn in his flesh and the lord’s response, this event happened way after Paul had converted to Christianity. He therefore could not have had the conversation with the earthly Jesus. In the same way, in 1 Thessalonians 4: 15-17, Paul also clearly speaking about the risen Christ.

These latter scriptures demonstrate the fact that not only was Paul familiar with the teachings of Jesus he also was in constant communion with the risen Christ. Zealous scholars have been quick to point that Paul had little interest in the earthly lord (Philip F. Esler., (2003). However, this argument does not really hold because many more are the instances where Paul has eloquently used the sayings of earthly Jesus in his teachings.

Teaching about the second coming of Jesus. Matthew 24:36-44, 1 Thessalonians 5:1-3

One of the topics of interest in the New Testament was about the second coming of Jesus. Jesus broached the subject and aroused much interest in people’s hearts. They wanted to be told when He would be coming back to rule over the world. As a matter of fact, many had expected the messiah to be a worldly king who would conquer the bad rulers and deliver them from the lands of oppression. They were disappointed. They, therefore, wanted to know when He would come to release them from this yoke of an oppressive empire. Jesus without mincing words declared that the day was unknown. Not to Him and no to the angels but only to God. This subject was to become the subject of deceit and false prophesy after Jesus ascended to heaven. Paul stands out of this deceit to echo the words of Christ about His second coming. In 1 Thessalonians 5:1-3, Paul admonishes the followers of Christ not to overly concern themselves with the question of Jesus’ second coming because the day was unknown. He instead advised them to keep watch, to be alert, and self-controlled. (1 Thessalonians 5:6). This is exactly the same as what Jesus taught. It goes a long way into showing that Paul was adequately knowledgeable with the sayings of the earthly Jesus albeit the fact that there is no evidence that he had ever met Him. Paul had Jesus’ teachings in his heart and used them to teach and instruct people in the will of God.

Teaching on giving. Luke 21:1-4, 2 Corinthians 8

Giving offerings is a calling that is as old as the Old Testament. God required people to give different kinds of offerings and sacrifices. The teaching about giving has endured throughout the bible. It is worth noting that there is a difference between the giving in the Old Testament and the teaching on the same in the New Testament. The Old Testament has very specific and quantifiable standards on giving while Jesus stressed that the right attitude was crucial. Jesus, therefore, took not of the poor widow’s giving and extolled her because she gave out of her poverty. The same attitude is seen in Paul who extols the Macedonian church for giving out of their extreme poverty. Jesus introduced a higher standard where giving is not just about the 10 percent or even about the amount for that matter but it was to him a matter of the heart. It was intertwined with the issue of faith. Paul when speaking about the Macedonian churches has a similar attitude and his description of these churches; that their extreme poverty welled up in rich generosity parallels the poor widow whom Jesus so praised. The similarity in both Jesus’ and Paul’s attitudes on the matter of giving is remarkable.

Conclusion

From the scriptures examined, it is clear that Paul had an unequaled knowledge of the saying of Jesus. His depth and the ease at which he was able to expound on the eternal truth about the mission and wisdom behind the life of Jesus is remarkable. Paul’s theology is set against a dynamic background that was different from the days of Jesus. Worthy mentioning is the post-resurrection circumstances that brought several other factors into play. Baptism is mentioned here as an example. During the days of Jesus, there only existed the baptism of John- the baptism of repentance. After the death of Jesus baptism changed and became a baptism for the forgiveness of sins (Acts 2:38, Romans 6:1-4).

The teachings on baptism were therefore different in the days of Jesus and the post-resurrection period. This change and others like it necessitated the use of words that were previously rarely used like ‘righteousness that comes through faith’ and ‘justification’. By using these words more instead of other terminologies common with Jesus, Paul is not to be seen to be unfamiliar with the sayings of Jesus. His circumstances allow him and even call him to use other different words. Secondly, to be a follower of someone does not necessarily mean that the follower is devoid of any originality. Paul is not the only one who contributed to the New Testament outside the gospels and yet each of the authors has won different ways of proclaiming the news of the risen Christ and Christian ethics. Paul can thus be spared of much vindication. It is worth mentioning that Paul came from a Jewish background. He was actually a Rabbi and a zealous one. His understanding must have been radically different from others with a different background (Beker, C (1996).

Paul repeated proclamation that “Jesus is Lord” was a direct challenge to the authorities at that time it seemed to develop from the same vein as the terminology that Jesus used “the Kingdom of God”. These two statements were a clear distinction between the earthly authority and the heavenly authority. It is no coincidence that Paul was often using the former terminology. It is also not a coincidence that Paul’s death was at the hands of the same Roman authority that had earlier killed Jesus. It shows that these two men were preaching a message that was contrary to the conventional wisdom of the authorities. Even in death, Paul continues to be like Jesus.

Reference

Beker, C (1996). Heirs of Paul: Their Legacy in the New Testament and the Church Today. Grand Rapids, MI: Wm. B. Eerdmans.

Kim, S. “Jesus, Sayings of.” Edited by Gerald F. Hawthorne, Ralph P. Martin and Daniel G.Reid. (1993). Dictionary of Paul and His Letters. Intervarsity Press.

Hays, Richard B. (1997). Interpretation: A Bible Commentary for Teaching and Preaching – First Corinthians. Louisville: John Knox Press.

Meier, John P. (1991). A Marginal Jew. Rethinking the Historical Jesus. Vol 1, The Roots of the Problem and the Person. New York: Doubleday.

Philip F. Esler., (2003). Conflict and Identity in Romans: The Social Setting of Paul’s Letter. Minneapolis: Fortress Press.

The Holy Bible. NIV. Acts 2:38, Romans 6:1-4, Luke 21:1-4, 2 Corinthians 8 2 Corinthians 12:9.

and 1 Thessalonians 4: 15-17, 1 Corinthian 11:23-25; 9:14; 14:37, Romans 8:15 and Galatians 4:6.

Sampley, J. P. (2001). Pauline Partnership in Christ: Christianity Community and Commitment in Light of Roman Law. London: Fortress.

Victor Paul F. (1993). Jesus According to Paul, Understanding Jesus Today Series. Cambridge: Cambridge University Press.

The idea of pluralism often conflicts with the uniqueness of Jesus as both aspects state opposite suggestions related to Christianity and religion in general. Simple Religious Pluralism means that there are many independent ways of human beings, and every person may create individual rules which will not be related to any specific religion. This type of pluralism is closely related to Christians even though it rejects some core beliefs¹. When people start following any form of pluralism, the uniqueness of Jesus decreases.

The role of Jesus in the Christian religion is significant. However, there is not enough education related to the religious aspect of life in the modern world. Jesus’s concept suggests that people should adhere to specific rules which are common for all Christians². Both thoughts are related to the same religion, and the conflict may arise based on several differences which divide people into two groups with different beliefs and living styles.

The Bible presents Jesus in the form of pure and sinless creation, a role model for many Christians. Jesus is one of the most important historical figures, and the absence of sins builds specific uniqueness to people who want to cleanse their inner world³. Even though some people might not think of any religion seriously, Jesus protects souls from the devil’s influences. The initial point of the creation of the Bible is the birth of Jesus and the formation of religion⁴. The sacrifices made by the main figure of religion created the basis for the development of stable rules that stand at the head of Christianity even these days.

Some people might not believe in the Bible and the history of religion as there is no significant evidence of Jesus’s existence. Nevertheless, this aspect is evaluated by the Bible, and it states that the faith in the sacred is always within a person. The main figure of the Scripture becomes unique as people follow the same religious rules, but their objectives are usually different.

Bibliography

Bock, Darrell L., and Simpson, Benjamin I. Jesus according to Scripture: Restoring the portrait from the Gospels. Baker Academic, 2017.

Johannis Siahaya, Yudhi Kawangung, and Yuel Yoga Dwianto, “Considering Pluralism Reality in Christian Religious Education”, International Journal of Social Sciences 3, no. 1 (2020): 32.

Hoffmeier, James K. The archaeology of the Bible. Lion Scholar, 2019.

Objantoro, Enggar, “Religious Pluralism and Christian responses”, Jurnal Teologi Injili dan Pembinaan Warga Jemaat 2, no. 1 (2018): 1.

Footnotes

• 1 Objantoro, Enggar, “Religious Pluralism and Christian responses”, Jurnal Teologi Injili dan Pembinaan Warga Jemaat 2, no. 1 (2018): 1.
• 2 Johannis Siahaya, Yudhi Kawangung, and Yuel Yoga Dwianto, “Considering Pluralism Reality in Christian Religious Education”, International Journal of Social Sciences 3, no. 1 (2020): 32.
• 3 Bock, Darrell L., and Simpson, Benjamin I. Jesus according to Scripture: Restoring the portrait from the Gospels. Baker Academic, 2017.
• 4 Hoffmeier, James K. The archaeology of the Bible. Lion Scholar, 2019.

The progression of thought of the authors of sacred writings can be easily traced in their perceptions of God’s teachings and, more specifically, the depiction of Jesus in them. Their emphasis ranges from the central place of particular phenomena in the narrative to the messiah’s influence on the interpretation of these messages. Therefore, this figure plays a significant role in the task of delivering the knowledge to people while being occasionally neglected or, on the contrary, highlighted.

In the first set of excerpts, one can clearly see the shift from the importance of God for the poor as they are blessed and granted his grace to the notion of heaven as an all-encompassing source of his will. Alongside the fact that his name was not mentioned in the later pieces, it gives an impression of Jesus’ decreasing importance for transmitting the wisdom. In the second collection of writings, the opposite tendency can be seen as the change of the authors’ attention from the light of the person to the light of Jesus supported by the last three selections. The inconsistency of his role can be reflected by the subsequent description in the letters in the third piece, in which he is perceived as the one granting good in the beginning and then replaced with the Lord. In turn, the fourth part adds to the confusion by claiming the clarity of Jesus’ destiny as a savior, gradually turning into an ambiguous statement of his secret mission.

To summarize, the varying representations of Jesus in different sources reflect his changing roles depending on the place in the narrative. Consequently, the overall perception of the writings is subject to reconsideration when new details emerge or some facts disappear. Thus, it can be concluded that the texts contribute to the creation of diverse attitudes towards God’s essential teaching concerning his impact on people’s well-being.

Humility can be defined as an act of lowering one’s self posture or position and viewing others in a higher posture with a clear intention of showing respect and appreciation to them (Duvall and Hays 46). From a religious perspective, humility can be defined as the total surrender and submission to the divine power.

In Christianity, humility is viewed as a virtue that should be observed by every believer not only to God but also to other people. In Philippians, Jesus nature and context of humility are explained. According to this scripture, Jesus is brought out as being so much humble that although He had power just like God the Father, He humbled himself before God throughout His life. Although His nature was like that of God, Jesus did not fight for equality.

Actually, instead of taking the nature of God His father, Jesus took a human nature and a servant. Jesus took away His might, honor, splendor, and majesty, and assumed the role of a servant in human flesh. He humbled himself before God and men to the point of death. Although Jesus had the power to stop death, His humility is so evident that he faced the shameful death on the cross in order to bring salvation to mankind.

According to Towns and Gutierrez (197), Jesus- at some point when He faced so many tribulations- requested God to take away the cup of suffering from Him. He would have done that, but He chose to call on God. He, however, realized that He was on a God-sent mission and repented telling God to let His will be done. This is a sign of true and deep humility demonstrated by Jesus to God that even in deep pain and agony He does not consider himself equal to God.

Jesus Christ’s humility has a great implication to Christians today. The depth of His humility teaches the Christians that they ought to follow his example.

Following the example of Jesus, Christians should know that it is their obligation to surrender and submit fully to the will of God (Duvall and Hays 38). It is a clear indication that humility should be part of a Christian’s life. It teaches all Christians that no matter the situations they pass through, in happiness, sickness, or trouble, they should always remember to be humble before the Lord. The example of Jesus’ humility to God should be followed by Christians in their daily relationships (Towns and Gutierrez 211).

There are many ways that this can be done. First, they should recognize that they own nothing and entirely depend on God. Christians should learn to appreciate and view others as being better than them with a lot of love. According to the bible, God created man, and He said that the man looked perfect in His eyes.

Christians should demonstrate this equality in their relations in the demonstration of Jesus’ humility. Just like the way Jesus denied Himself and died on the cross for the sins of men, Christians should denounce selfish ambitions like love for money, social status, recognition, and others. They should treat others with love, respect, and courtesy. They should appreciate and show love to the less fortunate, visit, and pray for the sick and also provide for the poor. Through this, they will be emulating the humility of Jesus.

Works Cited

Duvall, Scott, and Daniel Hays. Journey into God’s Word: Your Guide to Understanding and Applying the Bible. Grand Rapids, Mich: Zondervan, 2008. Print.

Towns, Elmer, and Ben Gutierrez. The Essence of the New Testament: A Survey Elmer L. Towns, Ben Gutierrez, Editors. Nashville: B & H Academic, 2012. Print.

There are several explanations behind the crucifixion of Jesus, some arguing on the side of political matters while others were arguing on religious concerns. Jesus was crucified based on religious matters from people through the ruler’s passage judgment on him, fearing that he could be a threat to their kingdoms. Many misunderstood his teachings, including the very close people to him, and wondered about the authority of his teaching without fearing the government. Jesus’ familiarity with people was one of the reasons that led to his crucifixion. At first, the crowd respected him as a teacher calling him Rabbi, but later everything seemed normal, for instance performing miracles and casting out demons.

Jesus’ crucifixion is paramount for the salvation of mankind. Salvation is the primary aim of Jesus’s crucifixion though none of the people understood it. The result of man’s sins is death but due to Gods love to the human race, he found a way in which the entire human race could be saved and that is through sacrifice of his son to stand on the sins of human beings. Jesus is the son of God sent to save the human race from the power of sins that brings death. Jesus is the martyr of the reign of God’s sins he suffered for the entire human race.

The resurrection of Jesus is important to those who believe in him since he is the perfect example of how we will be transformed upon being resurrected and changed into heavenly beings. Resurrections of Jesus Christ are spiritual even though they occurred a long time. It is worth noting that despite occurring a long time ago, its primary aim still kicks, just like it happened yesterday. Those who view it as a historical event have little understanding of spirituality left in them. All followers of Jesus Christ should believe what happens daily to all newly saved Christians. Death and resurrection are signified by many life events of human beings despite having their final main meaning of resurrecting the dead. For example, a non-believer is considered dead because of being lost in sins. Still, one is considered to have been resurrected upon accepting Jesus Christ as the personal savior and repenting sins.

A person who considers it a historical event signifies that the future resurrection of all human beings does not exist. We all lead examples of Jesus Christ’s life example who came to prove to us that it is possible to lead a perfect life here on earth and get saved in the future through resurrection even if we die. Death is considered a sleep but not disappearing for eternity. Judgment awaits the dead and those who are alive. The bodily nature of Jesus Christ serves as perfect example to the rest of human beings on how to live sinless life. Jesus was God in bodily nature of human beings to show how he truly loved us and determined to save us from the bondages of sins. Moreover, the state of Jesus having a body just like that of human beings and going through all kind of temptations and Baptist is a perfect inspiration to the entire human that they can live a holy life. Lastly, bodily resurrection of Jesus Christ is a perfect proof of continuous resurrection despite the challenge of death.

Introduction

We are now at the point in the Gospel of John where Jesus’ Great High Priestly prayer has concluded. The final teachings Jesus gives His disciples at the end of His arrest, trial, and just before His crucifixion are those prayers in the Upper Room. In previous passages, this prayer highlights the close link between the Father and the Son and humanity’s eternal destiny. Because it sets us back, it teaches us to look at the big picture. Jesus does make several specific requests here, but his prayers also carry overarching ideas about the nature of God and God’s broader agenda. Below is a deeper analysis of the scripture John 17:20-26.

Literature Review

Jesus’ insistence on loving his followers, the Church, easily falls away. Musing on what can be specified, commanded, or forbidden could be expected; it is tempting, but believers must fight it. When they love each other, all disputes can be handled by Christians through conversation¹. However, there is a requirement for clear communication structures across the organization layers at both the centre and the edges². Without understanding and willingness to hear other points of view, antagonism and disinterest occur. Polarisation is completely problematic. Jesus prioritized love with no wavering or compromise; He saw it as a sign of strength, given that everyone is in his life is still a work in progress. However, now, the foundation has already been established: Disciples have immediate access to God’s love.

Christ’s instruction was emphatic: Love thy neighbour. Without that, the community’s compassion, there are no sacrifices. Christianity should be practised by believers everywhere. Jesus not only asked for unity in prayer but also provided a true partnership. As followers give up control, they gradually find that they are needy and capable of connecting with others and reaching out to the world in love.

Methodology

The main methods used in collecting information used in this paper were discussions, one on one interviews and questionnaires. For questionnaires, I printed easy to fill flyers that I distributed to a sampled number of respondents to get their views on the verses. I used Secondary sources as well. Bible commentary books, journals and articles become significant in this research. Above all, the Holy Bible acted as a reference for all the sources used.

Analysis

Meaning of John 17:20-26 to readers

Jesus prays for our unity; he also acknowledges and rejects the boundaries and differences that divide us. We, our families, our Church and our country, are divided. Female or male, poor or wealthy, straight or gay, English or Hispanic , Believer or Non-believer, liberal or conservative, civilised or uncivilised, old or young , heavenly or earthly, human or divine, sinner or saved, orthodox or heretical³. We could go on and on describing the boundaries, we encounter and too often create or promote. They are no longer simple lines of demarcation but have become opposites. These boundaries exist not only in the world but above all in the human heart. We project our different lives into the world.

For every boundary we set, there is a person. Ultimately, it’s not about boundaries or differences. It’s about real people like us, with names, lives, joys, sorrows, sufferings and hardships. I think sometimes we forget that or ignore it⁴. It’s easier to deal with a problem than a real person.

Whether we admit it or not, the boundaries we set and impose are usually for our good; we want to feel good, be in the right, be in control, be chosen and loved, and be recognized, accepted, and acknowledged⁵. Someone has to lose to win, and someone has to be excluded from belonging; otherwise, winning and belonging are meaningless. Disagreements become a kind of self-affirmation in our lives.

We often deal with the boundaries and differences that divide us with agreements, understandings, covenants, contracts and laws that define how we should treat each other and how we should behave in the face of our differences. But this is not Jesus’ prayer.

Jesus is not asking us to be kind, benevolent or just nice to others. He doesn’t even want our differences to be resolved; he asks for unity. He asks that we be united as he and the Father are united, that our unity be a sign of God’s presence in the world. Amid differences, unity becomes a sacramental expression of God’s life in the world.

But this does not mean that we have lost our identity or individuality. Being one, Jesus does not cease to be Jesus, and the Father does not cease to be the Father. Unity is not so much about quantity as it is about quality. Because they love each other and give to each other, Jesus and the Father are one. Unity is a way of life, God’s way of life. The ultimate goal of Jesus’ prayer for unity is that we can be and live like God.

Interpretation

This scripture is the last part of our supplication; it is dedicated to believers of all ages. We must note that the Saviour had not envisioned a quick end to the world nor desired it to see the Church divided; this shows that He did not know the world would last for eternity but desired that the Church remain unified. Also characteristic of the Gospel’s utopian thinking is its lack of a nameⁱ. He did not refer to it as a “church,” or “they also believe in me, and on My Apostles,” it is called “spiritual connection.” How do you describe Christians, and how do you believe they measure them? We have only scratched the surface of the profundity of this petition⁶. Additionally, something is requested or claimed once four times in an initiative or comment section, and then a goal to be reached is assigned to the audience.

Jesus offers a prayer first, then an explanation of how it would impact John 17:21. As we see it, this belief ties together all believers as one in Christ by way of the ineffable equality of their creator with Father and Son, which is the primary cause of believers’ unity. Jesus prays for all of us to be unified and be members of his family. While many people think that concord means agreement or agreement of opinion, there is in the organization that it lies a much deeper sense of harmony and oneness.

By the fact that all believers abide in the Father and the same, it follows that there is the Father and Son’s unity. This singular ability to incarnate Himself through multiple men while preserving their distinctiveness is what created the world’s belief in Jesus’ mission as divine. The world began to notice when it how passionately the people embraced their beliefs. Many people believe Christians are always considered isolated and underdogs and persecuted. However, Christ calls for unity in prayer for the “the oneness of the Spirit,” not “the sameness of company.”

For the moment, the promises to believers had already been given to them. He had begun the campaign to unite the people, which was a plea for him to complete. It was while He was on earth that Jesus Christ’s power and influence shone in Israel.

Being Christ-like in each one’s personality is what unites Christians. We are united with Christ when we are made great by him⁷. The love of God bathed the evilest eyes with a shining radiance. The thousand million lights on the Saviour of the world would reflect flicker in the eyes of all of those in darkness, bearing the actual grace of Christ. here, the answer does not affect the world. Immediately, one’s thoughts are silenced by the words of the world. The lonely pasture appears to have sent Christ’s thoughts about that state of perfection following him who was “not of this world.” That tone is odd for a prayer⁸.

Where does this consciousness come from? Now that the disciples are not referred to as ‘those who believe in me,’ but ‘all that Thou hast was given me” Not only by faith but by His actual execution, as well. And its purpose is to urge Him to complete their oneness, to bring them together with Him at His victorious coming⁹. Jesus came before the world was created by the Father to share His glory means to bear God’s love for all will be a burden to us as well. We were created to walk in beauty, but we know they live in the light and are like Him because we were made the way He is.

To our ears, these passages make no kind of request but rather a strong plea and petition: John 17:25 and 17:26. It is now or never: God has placed believers and unbelievers in opposition for the last time. What propelled the country into worldwide significance was its lack of faith and the knowledge that God had sent him to proclaim His name. Our fundamental knowledge of God comes through Him; the further He continues to influence us, the more we’re going to recognize His mission, and the deeper we are going to understand Jesus in faith and our hearts, in this life.

Application of John 17:20-26 in the Church today

United by the Spirit: The Trinity

We must come to share their unity if we are to be like them. Mark was alluding to Jesus’s remarks in verse 11 when he referred to the disciples in the same language that he employed. This Gospel theme is reiterated in verses 21, 22, 23, and 26 to Christians who have followed the Disciples. If you see a theme mentioned or alluded to several times in a text, it is very important¹⁰. There is an equal partnership between the Father and the Son and a trinity of the Father, Son, and Holy Spirit. It is critical to Jesus that Jesus’s work as the Father’s reflection be united with Him.

The basis of unity is the relationship the Father and the Son have¹¹. It is only through our fellowship with God that we can come together¹². You can have unity only have it the way you want it to be true. You may force people to act as though they believe the same thing, but that is not the belief shared by them.

Of course, any military unit must command founded on strict rules and regulations and punish those who do not abide. Simple things are interconnected. If you have ever been in the military, you know it is a license to fail when you are wearing fatigues to dress up for work¹³. The relationship between the Father and the Son is consensual, not under threat.

You can also form a partnership by concentrating on areas of strong agreement and concentrating on the point where the differences lie. That represents the hard work of the ecumenical movement to rally all of the churches who do “say with our mouths the name of Jesus”¹⁴. However, some of these churches call on a different “Jesus” who is not mentioned in the Bible False unity, in the absence of doctrine agreement, is a looser coalition The Father and the Son agree on every point of doctrine, as Jesus always says, because the Father has revealed only what the Son knows.

The Essence of Unity in the Church today

Unity within believers comes from and flows from the Father and the Son. There is, of course, unity among the Three Persons of the Godhead, but it cannot be fully comprehended by many. However, the connection between the Father and Son is somewhat understood because they both agree, Spirit, and have the same goal in mind¹⁵. We can follow in their footsteps. Being clothed with humility is the same thing the Apostle tells us to strive for in Philippians 2: ‘ as Jesus’ prayer illustrates, the individuality of each member of the Church is harmonized with its oneness.

As the Bible tells us in 12:2, when we’re renewed, we’ll have a new mind that is transformed from what we previously had into creatures who are living by righteousness. Believers will see the world from God’s point of view, and we will behave accordingly 2 Corinthians 10:15:3

Thus, if we would all embrace the Holy Spirit as taught in Ephesians 5:15 (which says to submit ourselves to Him), we would all be led together on the same path¹⁶. 1 Corinthians 12 does not tell us that we shall all serve in the same capacity but diverse ways, but the Spirit will utilize all of our resources, different strengths, abilities, and capabilities to build a single tower. To submit to the Spirit, we must be humble and impartial. This aids in bringing the two other aspects of our nature together.

When each of us seeks the same desire to express the love of God and Jesus, there is a place for everyone to speak. The definition of this love for God, as stated in John 14:21, is: ‘faithful love.’” If every one of us did as we should, then all of us together would be perfect in the Lord. We may also be affectionate with other people near and dear to us, but our love is rooted in Jesus’ instruction to love one another as He has loved us. For the greatest good of the greatest number, we are ready to sacrifice¹⁷. Let it happen to you; that is precisely what Philippians 2:3-4 is advising us to do; this is the kind of love that will ensure we are his followers.

These three statements express the true nature of love: If we truly love, then we are willing to subject our selfish desires to God’s will. We are different in many ways, but we all bring glory to God.

The Love Triangle

For most of us, love triangles conjunctions are preceded by bad news. Jesus engages us with a multidimensional love problem here. The relationship of unity between the Father and the Son also spills over into our relationships with others. It is mentioned several times in this section of the psalm. Father and Son and Son are one, and I pray that you will join those (vs 21). He is glorified with Him (vs 22). Let the world know that the Father has sent the Son and loves us (vs 23). Jesus has revealed the Father’s love so that we might experience the same, because from that came His request that the same should be in us and be in heaven, as well (vs 24-26)¹⁸. Religion is a gift from the Father to the person who accepts it, and the way through the Son, and a thank you back and hand from the Son to the Father.

A heartbreak like this is hard to come by only once every decade. The Holy Trinity includes the Father, the Son, and those who believe in Him. If they loved each other, both would feel loved and unloved. The love of the Father is seen in the fact that He loved the Son and brought Him into existence¹⁹. God also loves those who love His Son and those who love Him. But what is also of importance is to note is that the Father’s love for the Son: is equal to the Father’s love for the Son. He continued to love them, even as He loved me: This is the prayer that Jesus prays that we can make, “As Thou hast loved Me, Lord, let them love one another.

Conclusion

Finally, this divine love began at the start of the history of creation. The deal was made, and the Father was willing to pay the price for us, but the Son had to sacrifice Himself so that it could be obtained as the human race was unified in Him. The whole of the Father and the Son is glorified, now and forever. In addition, this passage also describes the time factor appealing to the hearts of others as a demonstration of the Father and Son’s concern for the needs of each person; Also, proof of the world as You are, let them be one, even as You are, so may they be in their faith

References

A., Grudem w. “An introduction to biblical doctrine.” Systematic theology (Zondervan Academic.), 2020.

DeYMaz, M. “Building a healthy multi-ethnic church.” Mandate, commitments, and practices of a diverse congregation. ( Fortress Press), 2020.

F, Lozada Jr. “John.” An Introduction and Study Guide: History, Community, and Ideology. (Bloomsbury Publishing), 2020.

Gert, Breed. “The essence and content of the work Of the Diakonos according to the New Testament.” Scriptura 118, 2019: 1-11.

H, Willmington. “Question 20-In light of the clarity of the Scriptures why is there still so much misunderstanding and so many different interpretations of the Bible among Christians?” 2019.

Martins, A. M., & Carlos, J. S. “Essence of Daylight in the Cistercian Monastic Church.” Bento de Cástris, Évora, Portugal. (IOP Publishing) 245, no. 5 (2017): 052012.

Ogden, G. “A guide to building your life in Christ.” Discipleship essentials (InterVarsity Press), 2019.

Persons, I. “An Extended Review of One God in Three Persons.” Unity of Essence, Distinction of Persons, Implications for Life (Priscilla Papers) 30, no. 1 (2016): 21.

Van der Merwe, D.G. “The Christian spirituality of the love of God.” Conceptual and experiential perspectives emanating from the Gospel of John ( Verbum et Ecclesia) 1, no. 41 (2020): 10.

Footnotes

1. DeYMaz, M. “Building a healthy multi-ethnic church.” Mandate, commitments, and practices of a diverse congregation. ( Fortress Press), 2020.
2. ibid.
3. A., Grudem w. “An introduction to biblical doctrine.” Systematic theology (Zondervan Academic.), 2020.
4. Persons, I. “An Extended Review of One God in Three Persons.” Unity of Essence, Distinction of Persons, Implications for Life (Priscilla Papers) 30, no. 1 (2016): 21.
5. Ibid.
6. Ford, D.F. “Reading Backwards, Reading Forwards, and Abiding.” Reading John in the Spirit Now:Journal of Theological Interpretation, 11, no. 1 (2017): 69-84.
7. Van der Merwe, D.G. “The Christian spirituality of the love of God.” Conceptual and experiential perspectives emanating from the Gospel of John ( Verbum et Ecclesia) 1, no. 41 (2020): 10.
8. (Persons 2016).
9. Gert, Breed. “The essence and content of the work Of the Diakonos according to the New Testament.” Scriptura 118, 2019: 1-11.
10. Ogden, G. “A guide to building your life in Christ.” Discipleship essentials (InterVarsity Press), 2019.
11. (Van der Merwe 2020).
12. F, Lozada Jr. “John.” An Introduction and Study Guide: History, Community, and Ideology. (Bloomsbury Publishing), 2020.
13. Ibid.
14. Martins, A. M., & Carlos, J. S. “Essence of Daylight in the Cistercian Monastic Church.” Bento de Cástris, Évora, Portugal. (IOP Publishing) 245, no. 5 (2017): 052012.
15. Ibid.
16. ibid.
17. H, Willmington. “Question 20-In light of the clarity of the Scriptures why is there still so much misunderstanding and so many different interpretations of the Bible among Christians?” 2019.
18. (F 2020).
19. (DeYMaz 2020).

Long before the arrival of Islam, the Jews believed, and still, they do believe that the Rock is a sacred place. The Dome of the Rock is a magnificent edifice sitting on the Temple Mount, and it is visible from all over the old city of Jerusalem. The Dome of the Rock was built by Abd al-Malik, the 5^th Umayyad caliph of Islam during his reign (Cytryn-Silverman 80). It was built from 688 to 691 to be a shrine for pilgrims and not a mosque.

Traditionally, it is believed that the Doom of the Rock was built to commemorate the ascending of Muhammad to heaven after the Jerusalem night journey. However, it later became evident that Abd as-Malik desired to construct an impressive Islamic building to outdo the majestic Christendom churches. In 1545, Sulieman the Magnificent renovated the exterior mosaics of the structure destroyed by the Jerusalem winters (Cytryn-Silverman 75). He replaced them completely with tiles and made the parapet walls with an intricate inscription. This inscription was done by filling the small arches topping each façade. The Dome of the Rock’s windows is date back in its construction dates.

In terms of the artistic work done in establishing the Dome of the Rock, its extra ordinally visual is a result of the mathematical rhythm of its proportions. Each crucial dimension was made in relation to the center circle surrounding the sacred stone. For instance, its outer walls are 67 feet long. Also, the diameter of the Dome and its height from the drum’s base is 67 feet (Cytryn-Silverman 84). In addition, the Dome of the Rock has a realistic and stylized mosaic of its interior. The mosaic presents a beautiful garden and rich jewelry such as necklaces.

Initially, the Dome crowning the Dome of the Rock was made of gold. Later on, it was replaced by copper and aluminum covered with gold leaf. Its top is decorated by a full moon decoration signifying the Islam crescent moon symbol. Its octagonal parts are inscribed in Arabic. These inscriptions are verses from the Holy Qur’an, and they are dated from Suleiman’s renovations. The drum is the tiled region below the golden doom. The drum’s glazed tiles are of the Turkey model, and they hold Arabic inscriptions that narrate Muhammad Night Journey as the Qur’an describes it.

My preference for the Dome of the Rock is based on the monumental history it holds and the ancient stories it tells. This piece of architecture tells the ancient rivalry between Christians and Muslims. Abd al-Malik built the Dome in such a magnificent manner to outstand the churches built in that period. This would, in turn, reflect the Islamic superiority over Christianity (Tolan 528). Upon its completion, all non-Muslims were prohibited from entering the Dome of the Rock, which is upheld to this day.

The legends and myths formed from the Dome of the Rock are quite interesting. A story is told that the Temple Mouth is the same biblical Temple King Solomon built for God. The Jews people also tell the story of father Abraham. They believe that the Temple Mouth is the same Rock on which Abraham was supposed to sacrifice his son Isaac (Tolan 529). The Muslims narration how Muhammed’s winged horse ascended him to heaven from the sacred Rock. According to the Islamic traditions, it is believed that an angel will descend unto the Rock and blow the last judgment day trumpet on Judgment day.

Works Cited

Cytryn-Silverman, Katia. “The Dome and the Rock Where Adam, Moses, and Jesus Meet.” Jerusalem and Other Holy Places as Foci of Multireligious and Ideological Confrontation. Brill, 2020, pp. 71-96.

Tolan, John. “The Dome of the Rock and Its Umayyad Mosaic Inscriptions.” 2018, pp. 528-530.

Introduction

Muslims believe in the existence of Jesus, and the Quran has an extensive account of his life. The Quran highlights Jesus’ life as that of a normal human being, who was occasionally used by God to reveal his power to the people. Islamic believers majorly focus on Prophet Muhammad more than any other prophet, but the Quran has a comprehensive coverage of Jesus as one of the most powerful prophets. He is a part of the reason that the Muslims believe that God exists, and his power exceeds any man’s imagination. Jesus is given the name Isa in the Quran, and he is also referred to as Al-Masih, meaning the Messiah. This paper looks into the beliefs shared by the Muslims about Jesus, with a close focus on the Quran’s account of Jesus.

Jesus as a messenger

Jesus’ life is clearly highlighted in the Holy Quran. Muslims refer to Jesus as a messenger of God. They have ultimate respect for Jesus, and they believe that he was sent to earth as a messenger just like other prophets. In Quran 5:75, Jesus is said to have been granted the power to perform miracles by God. Mary is said to have observed truthfulness throughout her life. The Quran has an entire chapter highlighting Mary’s life before and after the birth of Jesus. The doctrine of Jesus is quite important to the Muslims because it forms the basis of their belief in the existence of God. According to the Islamic beliefs, Jesus did not bring a new law to the Muslims, but he created a new path called tariqah, which is based on the love of God.

Virgin conception

One of the unique things about the existence of Jesus as revealed in the Quran is his virgin mother. The Arabic language refers to Mary as Maryam, and the Quran indicates that she was a virgin during the conception and birth of Jesus (Naeem and Khan 1). The Quran acknowledges that Jesus was born miraculously. In the Quran 19: 16-21, the story of Mary and Angel Gabriel is highlighted. In the story, Angel Gabriel revealed himself to Maryam and gave her the message from God that she would give birth to Jesus, despite her virgin status, and the prophecy came to pass. Quran 3:47 highlights Mary’s questioning God about giving birth to Jesus, yet she had never been touched by a man. The existence of Jesus in the Quran is compared to the creation of Adam, which indicated that God has power over natural things (“The Qur’an” 3:59).

Jesus and the miracles he did

The Quran has a record of the miracles that were done by Jesus in various stages of his life. Islamic beliefs indicate that all the miracles performed by Jesus were done through the power of God. The Quran influences the belief that Jesus was only a human being who was used by God to pass a message to the people. The Quran reveals that Jesus was an important part of the Muslim’s history because of his teachings sand the purpose of his life.

The Quran indicates that Jesus could deliver the people from their unique helpless situations by performing miracles. For instance, the Quran states that Jesus had the power to heal the lepers and to restore sight in the blind. The Quran also speaks of Jesus breathing life into birds made of clay. He also had the power to bring people back from the dead (“The Qur’an” 3:49). Islam beliefs indicate that Jesus was sent to earth to fulfill a mission in spreading the gospel and manifesting God’s power through miracles.

Jesus was a Muslim

The Quran indicates that Jesus was a prophet sent to spread God’s teachings to the Jews. The Quran claims that Jesus always followed God’s will, a characteristic associated with Muslims (“The Qur’an” 3:84). The Quran gives Jesus the title of the Messiah, and he is believed to have been the last prophet sent to earth by God to redeem the Israelites from their evil ways. The Quran also claims that Jesus never married or had children, and he will return to earth before judgment day.

Since Prophet Muhammad is believed to have been the last prophet, Jesus will return to earth, but not as a prophet. Muslims believe that Jesus was sent with the main mission of spreading the Gospel to compel the people to love their neighbors. They also believe that on his return to earth, one of the missions that Jesus will accomplish is to die a Muslim. Jesus preached peace and urged the people to lead a righteous life, and this value fit into the Islamic culture.

Jesus’ death and resurrection

The Quran states that Jesus was never killed and crucified. It claims that the people thought they had killed Jesus, but it never came to pass (“The Qur’an” 4:157). The Quran indicates that the enemies of Jesus had planned to kill him, but God saved him by raising him up to heaven. It further claims that after Jesus was raised to heaven, another man who looked like Jesus appeared on earth. The enemies arrested this man and crucified him, thinking that he was Jesus (“The Qur’an” 4:157). Jesus is among the few people in the Quran that were saved from natural death by God. This information reveals the importance of Jesus to the Islamic belief that God can save his people from death.

Conclusion

The Quran has a comprehensive account of Jesus’ life from the time of his conception to the time when he was raised to heaven by God. The Quran reveals that Jesus was just a prophet sent by God as a human manifestation of the power of God. His miracles are seen as God’s power through his prophet. The Quran indicates that Jesus had no control over his ability to perform miracles. The Muslims believe that the power to perform miracles was granted to Jesus by God whenever he wanted to prove his existence to the people.

Muslims believe that the prophet was raised up to heaven by the power of God. The enemies crucified and killed a different man who resembled Jesus after his ascent to heaven. The Quran indicates that Jesus was just a prophet, born of a virgin mother, and raised to manifest the power of God. According to the Holy Scripture, Jesus is not the son of God; rather, he is just one of the prophets sent to earth to manifest God’s power. His main mission was to spread the gospel and teach about the importance of love in the society. Muslims believe that Jesus was saved from death, but he will die a Muslim after his return to earth.

Works Cited

McClure, John. Islamic Jesus. Atlanta: APGO America, 2011. Print.

Naeem, Muhammad, and Mumtaz Khan. “PROPHET JESUS CHRIST IN THE BIBLE AND THE HOLY QURAN.” VFAST Transactions on Islamic Research 1.1 (2013): 1-9. Print.

The Qur’an: (Oxford’s World Classics). Oxford: Oxford University Press, 2008. Print.

Introduction

Jesus has been viewed by the majority of Christians as being the Messiah. He is the core founding figure upon which the religion of Christianity is anchored (Edersheim 673). His teachings, according to Christians, are believed to the best; thus, he is regarded as the Messiah. However, there are some people who hold to the idea that Jesus is not the Jewish Messiah. This paper aims to discuss the historical accounts that support the theory that Jesus is the Jewish Messiah. The paper will also give the facts that have been provided to object this theory. A personal view on this theory will eventually be put forward.

Historical Analysis of the doctrine “Jesus is the Jewish Messiah”

Those who believe that Jesus is the Jewish Messiah have numerous reasons on which they base their argument. However, most of them believe that Jesus is the Jewish Messiah because he fulfilled most of the promises that were prophesied he would accomplish. According to Norman (63), all the facts that Jesus is the Jewish Messiah are in the Hebrew Bible. These include information such as Jesus’ place of birth, the accomplishments that he would make during his lifetime, his persecution, resurrection, and many similar pieces of evidence.

As Norman (64) admits, there are many Bible verses that link Jesus to the Jewish Messiah. In Mic. 5.1, the Hebrew Scriptures say that Jesus was to be born in Bethlehem. This was later fulfilled when Jesus was, indeed, born in Bethlehem. According to “The English Standard Version Bible” Gen. 49.10, it was prophesied that the Messiah would hail from the tribe of Judah. As later recorded in the Greek scriptures, Jesus was born to Joseph and Mary, who were from the tribe of Judah. Zech. 9.9 put it clearly that the Jewish Messiah would at one-point present himself riding on an ass. This was fulfilled when Jesus rode on a donkey as a sign of humility.

The book of Ps. 22. 1-31 had prophesied that Messiah would be persecuted and die. This happened when Jesus was tortured through whipping and piercing until he died. In the Hebrew book of Isa. 52.13-53, it was said that the Messiah would resurrect from the dead. This could have seemed impossible, as the dead were not expected to come back in the worldly form, as argued by Brown (193). However, Jesus rose from the dead, just three days after his death. These are quite important and supportive Hebrew Scriptures that those who believe Jesus is the Jewish Messiah cling onto when advancing their arguments.

The Scriptures in the Greek, also known as the New Testament, are also supportive of the fact that Jesus is the Jewish Messiah. Most of the accomplishments of Jesus as the Messiah are recorded in the New Testament as a fulfilment of the Old Testament, also known as the Hebrew Scriptures (Edershein 14) According to the “New International Version” Jn. 4. 25-26, Jesus himself claimed to be the Messiah.

He answered a woman who seemed to be interested in knowing more about the Messiah by admitting that he was, indeed, the Messiah. This personal declaration has been viewed by many Christians as enough prove to warrant that Jesus is the Jewish Messiah. According to Klausner (15), the inner “person” reveals what a person is. Klausner continues to say that the words of a person are a reflection of the inner “person”. It is a manifest of the true person. Therefore, it leads to the fact that Jesus was the Jewish Messiah. His words, actions, and the fulfilment of many prophesy are enough evidences of Jesus being the Jewish Messiah.

There are several false messiahs that had appeared before and after the life of Jesus. As Brown (194) admits, the actions and validity of their messiah-ship were met with a lot of doubt and criticism. For example, Shabbetai and Kochba had each claimed to be the Messiah during their individual times. Jesus, however, was far much different from them because his coming, life, death, and resurrection were all prophesied in the Bible.

His lineage and place of birth were also given beforehand, as stated by Klausner (18). The manner in which Jesus carried out his miracles was different from what the false messiahs carried out theirs. According to Norman (70), a true Messiah would predict what his future life would be. This was impossible with the false prophets, but was true with Jesus. He prophesied about his death and resurrection and his prophecy came to happen exactly as he had said. For instance, he died on a cross, but resurrected on the third day. This is a compelling proof that Jesus is the Jewish Messiah, as asserted by Edersheim (675). The resurrection of Jesus is believed to have happened because there had been previous resurrections that were performed by prophets like Elijah.

Another fact that supports the theory that Jesus was the Jewish Messiah is that his teachings are said to change people’s way of life. There are individuals who have been reported to have led a life that was not healthy; a life that did not have peace and joy because of hatred, wickedness, and sorrow (Skarsaune 226). However, Norman reports that there are many Christians who have been transformed by Jesus’ teachings (76). Such people are said to have believed Jesus and followed his teachings. According to Dan, there are no such teachings that can transform a person if they are not from the Jewish Messiah himself (120).

Objections to the validity that Jesus was the Jewish Messiah

Although there is overwhelming proof that Jesus is the Jewish Messiah, there are objections to the same. There are those who think and hold to the belief that Jesus was not the Jewish Messiah. According to Edershein, such people are waiting for the Messiah to come (17). They believe that the actual time for a Messiah has not arrived. Others despise the facts that are given to support Jesus as the Messiah by arguing that the facts are mere man-made stories co-joined with hallucinations (17).

Among the most believed reason why Jesus is not the Jewish Messiah is that Jesus himself did not fulfil most of the prophecies that were associated with the Messiah, according to the Hebrew Scriptures cited by Vermes (33). Such unfulfilled prophesies are recorded in the book of Ez. 37. 26-28. In this book, the Messiah is associated with the building of the temple for the third time. However, Jesus did not practically involve himself in the building of the temple, which creates the doubt that Jesus is the Messiah. The book of Isaiah 43: 5-6 states that the Messiah would gather all the Jews from the corners of the world and take them back to Israel.

Today, the Jews are spread all over the world; not all Jews are found in Israel. Vermes says that this fact also disqualifies Jesus as the Messiah that would be recognized and accepted by all the Jews (33). One of the truths that most Jews who do not believe that Jesus was their Messiah hold onto is found in Isa. 2.4. Here, there are prophecies that the Messiah would bring about peace in the world.

It is said that the Jewish Messiah would end the hatred and all manner of suffering that mankind goes through. However, Jesus did not fulfil this prophecy (Olan 464). In fact, he was quoted as saying that he did not come to bring peace, but hatred and division among people. His teachings would lead to divisions and blood between people of the same clan. This has been seen as a total contradiction to how the Hebrew scripture says about the true Messiah.

According to Vermes (45), there are other reasons that make it impossible for the majority of Jews to believe in Jesus as their Messiah. In Isa. 11.2, the Messiah was to be the greatest prophet that the earth has not witnessed after the leadership of Moses. This is not true, as Jesus has not acquired the status of Moses, as perceived by the Jews. There are many Hebrew Scriptures that prophesied the lineage that the true Jewish Messiah would hail from. Such scriptures include Isa. 11.1-9 and Ez. 34. 11-31. It is evident from these two scriptures that the Messiah was to be born from the lineage of David. This has been translated to indicate that the Messiah would be born of both parents who were from the lineage of David. In the case of Jesus, his father was more of a step-father than the real father because Jesus’ mother, Mary, conceived by the divine ability of the Holy Spirit, but not through Joseph. Therefore, Jesus is not seen by many Jews as being their Messiah (Emmert 20).

According to the book of Deuteronomy, chapter 13 and verse 1-4, any person that would defy the observance of the Torah qualified as a false prophet. Jesus, on the other hand, was on various occasions reported to have acted in violation of the Torah beliefs (Scholem 134). For example, he did not fully observe the Sabbath, as recorded in Jn. 9.14. This act has made many Jews deny the fact the Jesus was indeed their Messiah.

They had been observing the Torah law since the time Moses gave the laws to the Israelites. The violation by Jesus, therefore, disqualified him as the true prophet and their Messiah at large. The Hebrew Scriptures have very many attributes that an authentic Jewish Messiah would have. A majority of the attributes of a true Messiah has not been witnessed until now. To this effect, the Jews are waiting for their Messiah, who will deliver them from all corners of the world to the land of Israel, as stated by Vermes (48).

Personal view of the doctrine

From the discussion above, it is difficult to choose which side of the debate to join. Those advocating that Jesus is the Jewish Messiah have many scriptures that support their argument. On the other hand, those objecting the fact that Jesus was the Jewish Messiah have enough proof to support their argument too. One can only weigh the facts objectively and use prior teachings to act as a guide in deciding whether Jesus was the Jewish Messiah or not.

Using the Hebrew Scriptures, there are a number of prophecies that were fulfilled by Jesus. The fact that Jesus’ place of birth, his life, death, and resurrection were all prophesied and happened as expected convince one beyond reasonable doubt that Jesus was the Jewish Messiah. Jesus fulfilled many other promises like healing the sick and caring for the poor. Therefore, one can argue that Jesus was truly the Jewish Messiah. Christianity is one of the main religions in the world. It has been able to change the lives of many people who lived a life that was not appealing at all. There are many who have claimed to lead better lives after believing in the teachings of Jesus. It is, therefore, evident that Jesus was the Jewish Messiah.

Conclusion

Jesus has been regarded by some people as the Messiah, yet there are Jews who object that Jesus is their Messiah. Those who say that Jesus is their Messiah support their premise by saying that Jesus fulfilled many prophecies that were foretold of him in the Hebrew Scriptures. They also say that Jesus has transformed the lives of many people through his teachings. On the other hand, those who have objected to Jesus as being the Messiah have also given various instances where Jesus did not fulfil the prophecies in the Hebrew Scriptures. Therefore, it is not easy to believe or disagree with the fact that Jesus was the Jewish Messiah.

Works Cited

Dan, Joseph. “Scholem’s View of Jewish Messianism.” Modern Judaism 12.2(1992): 117-128. Print.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Longmans: Green, and Company, 1899. Print.

Emmert, Kevin P. “Jesus is More All Right with Jews.” Christianity Today 58.1 (2014): 20-20. Print.

Klausner, Joseph. Jesus of Nazareth: His Life, Times, and Teaching. New York: Bloch Publishing Company, 1989. Print.

Brown, Michael L. Answering Jewish Objections to Jesus: General and Historical Objections. Grand Rapids: Bakers Books, 2000. Print

New International Version. [Colorado Springs]: Biblica, 2011. BibleGateway.com. Web.

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Introduction

Gospels have the same structure that accentuates their content. The gospels by Matthew, Mark, and Luke are known as synoptic gospels because stories and their sequence in these gospels are similar in contrast to John’s one (Eve, 2016). It is important to examine the gospel model and analyze how it can be applied today.

Models from the Gospels

The gospel model includes the prologue, Jesus’s Ministry, the turning point, the journey to Jerusalem, the crucifixion, the resurrection, and the epilogue (Eve, 2016). Matthew explained Jesus’s origin from Joseph’s perspective. The story of Jesus’s Ministry was presented in detail with a focus on miracle stories. Peter’s confession was in detail presented in the gospel, and Jesus’s suffering and resurrection were described differently in comparison to other authors.

Mark provided a short prologue and a comparably concise narrative on Jesus’s Ministry. The crisis was described with reference to Peter and other disciples’ inability to understand Jesus’s teachings. Mark’s description of Jesus’s suffering, resurrection, and the epilogue included only key details.

Luke started from presenting Jesus’s origin, and the further discussion of Jesus’s teaching was less detailed than presented by Matthew. In this gospel, Peter’s rebuke was not included, along with Jesus’s reaction. Describing further events, Luke followed the model provided by Mark.

John focused on Jesus’s eternal origin, and the following discussion of Jesus’s Ministry included stories interpreted differently. In the turning point, the focus was on the authorities’ perception of Jesus. The description of further events was symbolic and spiritual.

Matthew, Mark, Luke, and John had the same components in their gospels. However, some of the stories presented by John differed significantly from the stories in other gospels.

Application of the Model

The gospel model is widely applied in different types of writings when it is necessary to present the story of Jesus. This model is also followed in other media and contexts, including not only literature but also storytelling, songs, and films (Eve, 2016). The application of the model is also not limited by the region because these gospels are used by Christians throughout the world.

Conclusion

The model of gospels is based on the triple tradition applied to synoptic gospels. Thus, the order of stories and their content are similar in three gospels. The exception is only John’s gospel viewed as a more spiritual representation of Jesus’s story. The gospel model is currently widely applied in different regions and contexts because of tradition.

Reference

Eve, E. (2016). Writing the gospels: Composition and memory. SPCK.