db 3 responds

Amy Ramsay

DB3

Jesus: Saviour to All

While it was not always reciprocated, Jesus Christ, the Son of God, was a friend and Saviour to every person he encountered during his ministry here on earth. Perhaps nowhere in the Scriptures is this more abundantly clear than in the Gospel of Luke.

Written in c. 58-60, the provenance of the Gospel of Luke is Rome (possibly Achaia).[1] The purpose of Luke was a defense of the Christian faith, useful for both evangelism and discipleship and its theme is that Jesus brings universal salvation in fulfilment of the Old Testament promises to Israel.[2]

Luke’s Gospel portrait of Jesus shows an emphasis on his concern for the poor, the sick, women, children, and all others of low status within society.[3] Some would argue that the most important verse in Luke’s Gospel is 19:10:[4] For the Son of Man came to seek and to save the lost. [5] Jesus is shown to mingle freely with outcasts of society, a “friend of . . . sinners” who came “to seek and to save the lost.”[6]

Authors Lea and Black state that Luke’s Gospel is unique in its demonstration of Jesus’ interest in those who were normal outcasts from Jewish society.[7] The outcasts included the Gentiles (Luke 2:32), moral outcasts (7:36-50), social outcasts (Luke 19:1-10), and the economically deprived (Luke 14:12-14).[8]

Remember the story of the Good Samaritan? He was an object of hatred to many Jews, yet he drew warm approval from Jesus (Luke 10:29-37).[9] How about the story of the rich man and Lazarus? Jesus destroyed the Jewish conception that the possession of wealth was an indication of divine favor (Luke 16:19-31).[10]

Luke also highlights women and their role in Jesus’ ministry. There was also the raising of the widow’s only child (Luke 7:11-17). Jesus showed his power and compassion when, without being asked, his sympathy for the mother’s grief moved him to action.[11] . Remember the nativity of Jesus? Mary, Elizabeth, and Anna are all mentioned there (Luke Ch. 1-2). Women were also present at the crucifixion (Luke 23:27-31), and the resurrection of Jesus (Luke 23:55-24:11).[12]

 

We know Luke’s work to be true regarding Jesus because he used eyewitness reports and written accounts. He also made his own careful investigation. He wrote with the intent to be accurate, in order, and to give his readers a certain basis for their knowledge. He wanted his readers to know that the events which he narrated occurred as he described, and he provided a foundation for their belief in these events.[13] We can be sure that his descriptions of Jesus’ work are very accurate. Indeed, Jesus Christ, Son of God, was a friend and Saviour to all during his time here on earth – and it remains so, from that time forward.

May it be so.

Authority of Jesus

 

The Gospel of Mark reflects the authority of Jesus. Reading through the book, one notes that Mark consistently and thoroughly focuses on the actions of Jesus. [1] These actions, in particular, display his authority. In Mark 1:21-28 Jesus casts out the evil spirit while teaching in the synagogue. Verse 27 says “Amazement gripped the audience, and they began to discuss what had happened. “What sort of new teaching is this?” they asked excitedly. “It has such authority! Even evil spirits obey his orders!” [2] Unlike the scribes and pharisees, Jesus spoke with authority because he was in authority over everything. Dorothy Lee comments that Jesus' authority is routed in his identity as the Beloved Son. [3] Jesus did openly revealed his authority and healed many people who were sick with various diseases and cast out many demons (Mark 1:34), healed those with leprosy such as in Mark 1:41, “Moved with compassion, Jesus reached out and touched him. “I am willing,” he said. “Be healed!” Instantly the leprosy disappeared, and the man was healed.” Jesus also commanded the winds to calm while in the boat with his disciples, through the power of his authority simply by speaking three simple words, “Silence! Be still” in Mark 4:39

The scope of Mark’s Christology emerges through story in how Jesus relates to other characters, to the imagery and to the key events. From this narrative vantage-point we can then ask what kind of deity is revealed in the tale of Jesus’ ministry: what his mighty acts, his teaching, and his path to and beyond death have to say about the nature of God and God’s participation in mortal life. [4]

 

            One of the most dramatic displays of authority is the demoniac, in what many people label as the “Man of the Tombs,” is told in detail in Mark 5:1-19. This story very clearly displays the authority of Jesus such that even the demons knew who he was and submitted themselves to him. Two significant maxims from the work of Jesus reinforce the “nature of Jesus’ authority: “Who is able to forgive sins except God alone?” asked by the hostile authorities (2:7), and “The Son of Man is Lord also of the Sabbath” (2:28), spoken by Jesus himself.” [5] After Christ’s crucifixion, the angels announced that he had risen by saying “He isn’t here! He is risen from the dead!” (Mark 16 :6). Even the consequences of Jesus’ death on the cross did not have the power to hold him in the grave. Again, one must face the authority of God conferred on Jesus by the “authority to give up his life for the sake of others (15:31) and to triumph over death itself.” [6] Jesus’ authority empowered him to go to the cross, along with the abuse, rejection, and the suffering. He has authority in his Gospel over life and death.  Lee comments further saying that the “authority carries through into the passion and resurrection narratives — particularly in the astonishing context of its renunciation.” [7] There are many aspects of Christology that could be taken from the Gospel of Mark.  However, the high Christology of authority stands out strongly as it embodies the reign of God extending over humans, human institutions, nature, and all angels and demons. [8]

   

Bibliography

 

Lea, Thomas D., and David Alan Black. The New Testament: Its Background and Message. 2nd ed. Nashville, TN: Broadman & Holman, 2002.

Lee, Dorothy A. “Christological Identity and Authority in the Gospel of Mark.” Phronema 33, no. 1 (2018): 1-19.

[1] Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message, 2nd ed. (Nashville, TN: Broadman & Holman, 2002), 143.

               [2] Unless otherwise noted, all biblical passages referenced are in the New Living Translation (Carol Stream, IL: Tyndale House Publishers, 2008).

              [3] Dorothy A. Lee, “Christological Identity and Authority in the Gospel of Mark,” Phronema 33, no. 1 (2018): 1.

              [4] Lee, Christological Identity and Authority, 3.

             [5] Lee, Christological Identity and Authority, 8.

             [6] Ibid., 16

            [7] Ibid., 17.

 

Bibliography

Kostenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. The Cradle, The Cross, and The Crown: An Introduction to the New Testament. Nashville, Tennessee: B&H Publishing Group, 2009.

 

Lea, Thomas, D and David Alan Black. The New Testament: Its Background and Message. Nashville, Tennessee: Broadman & Holman Publishers, 2003.