Christology in the Synoptic Gospels: An Inductive Examination
Introduction
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
The Synoptic Gospels of Matthew, Mark, and Luke present accounts of the life and ministry of
Jesus Christ. Embedded within these narrative writings is a early Christology - an understanding
of who Jesus is. However, the Christology is often implied rather than directly stated.
Additionally, the perspectives of the individual evangelists shape how they present Jesus.
Therefore, to understand the Christology of the Synoptics requires carefully examining the text
inductively - drawing conclusions based on what is present rather than reading later theological
formulations back into the Gospels.
This paper will conduct such an inductive examination of the Synoptic Gospels, seeking to
understand how each portrays the identity and role of Jesus through what is included in the
narrative rather than imposing external frameworks. The analysis will be organized topically,
exploring how Jesus is presented in relation to God, his miraculous works, his role in salvation
history, and his relationship to the Law, Temple, and Israel. While certain Christological titles are
not used, the function and significance attributed to Jesus in the text will be assessed. The goal
is to allow the Gospels to speak for themselves as much as possible regarding how they
present the person and work of Christ.
Jesus in Relation to God
One of the most fundamental aspects of Christology concerns Jesus' divinity - his relation to
and identity with God. Across the Synoptics, several aspects of the narrative point implicitly to
Jesus sharing in the divine identity. First, in all three Gospels the conception and birth of Jesus
are depicted as miraculous, divine acts. Matthew emphasizes Jesus' miraculous conception by
the Holy Spirit (Matt. 1:18-25) while Luke gives a more elaborate account including angelic
announcements and Mary's questioning (Luke 1:26-38). These acts establish Jesus' origin and
nature as distinct from all other humans.
Secondly, all three Gospels depict Jesus exercising divine prerogatives and authority usually
reserved for God. He forgives sins (Mark 2:1-12; Luke 5:17-26), commands unclean spirits and
natural phenomena like the wind and waves (Mark 4:35-41; 5:1-20; Luke 8:22-25, etc.), and
receives worship as only God should (Matt. 14:33; 28:9, 17; Luke 24:52). His miracles
demonstrate power over all creation, a divine attribute (Mark 4:35-41; Matt. 8:23-27; Luke 8:22-
25). These acts imply an identity and status on par with God, not just a prophet.
Thirdly, in key moments like the Transfiguration, Jesus is portrayed in ways that parallel God.
On the mountain, Jesus is transfigured with his "face shining like the sun" and his clothes
becoming "dazzling white," paralleling divine attributes (Matt. 17:2; Mark 9:2-3; Luke 9:29). A
voice from heaven then declares him God's Son, paralleling the divine self-revelation to Moses
and Elijah (Mark 9:7; cf. Exod 24:16; 1 Kgs 19:11-13). These moments reveal Jesus sharing in
the identity, status, and glory of God himself.
While never explicitly using terms like "divine" or "God", an inductive analysis suggests the
Synoptic Gospels understood and implicitly presented Jesus as sharing fully in the identity and
nature of God through his divine conception, exercise of divine prerogatives, depiction in divine
moments, and relation to God as Son. His divinity exists in direct identity with and submission to
the Father rather than any suggestion of separation.
Jesus' Miraculous Works
Closely related to understanding Jesus' divinity is examining his mighty works, as miracles
validates his authority and identity. In all three Synoptics, Jesus performs many miraculous
signs that demonstrate his authority over all creation. The breadth of his miracles include
exorcisms of demons (Mark 1:21-28; 5:1-20; Luke 8:26-39), healings of all kinds of diseases
and disabilities (Matt. 8:1-4, 14-17; 11:2-6; Mark 1:40-45; Luke 4:31-41; 5:12-16; 7:1-10), control
over nature (Mark 4:35-41; 6:45-52; Matt. 14:22-33), and even resurrection of the dead (Luke
7:11-17; John 11:1-45).
The multitude and diversity of Jesus' mighty works are unmatched and demonstrate authority
even over the normal forces and finality of death. They validate his message and identity, as the
prophet Isaiah predicted the coming Messiah would perform miraculous signs (Isaiah 35:5-6;
Matt 11:2-6; Luke 7:18-23). Jesus' works implicitly attest to a divine identity and salvific role
beyond a merely human prophet or teacher.
Additionally, Jesus' miracles give testimony to who he is. After calming the storm, the disciples
exclaim "What sort of man is this, that even winds and sea obey him?" (Matt 8:27; Mark 4:41;
Luke 8:25). His authority over all nature suggests one with divine prerogatives. And his ability to
forgive sins, a divine prerogative, prompts the scribes to accuse him of blasphemy for in
essence "arrogating to himself the prerogatives belonging to God alone" (Mark 2:7).
Through the abundance and divine nature of Jesus' miracles in the Synoptics, an inductive
examination reveals the evangelists understood and implicitly presented him as one with divine
identity, status and authority rather than a merely human prophet or teacher. His mighty works
validated an identity above all creation yet submission to the Father.
Jesus' Salvific Role and Resurrection
Beyond mere signs, Jesus' miracles in the Synoptics point to his role in God's salvific plan for
humanity. He is the bringer of the kingdom of God that Isaiah prophesied would arrive with
miracles of healing and restoration (Isaiah 35:5-6; Matt 11:2-6; Luke 7:18-23). The Lord had
promised through the prophet Jeremiah that he would make a "new covenant" with his people
and forgive their sins (Jeremiah 31:31-34), and Jesus' acts of healing and forgiving sins present
him as the inaugurator of this new covenant.
Jesus' death and resurrection, recounted with historical detail across the Synoptics, present the
climax of his salvific work. His death is portrayed as an atoning sacrifice that ratifies the new
covenant (Mark 14:24; Matt 26:28; Luke 22:20; 1 Cor 11:25). And his empty tomb and post-
resurrection appearances, confirmed even by skeptical witnesses like James and the disciples,
establish his victory over sin and death (Mark 16; Matt 28; Luke 24; 1 Cor 15:3-8).
The covenant inaugurated through Jesus' death and validated through his resurrection looks
forward to his future return in glory at the climax of history. As Daniel prophesied, one "like a
son of man" would receive from God "dominion and glory and kingdom" after the tribulation to
establish God's eternal kingdom (Daniel 7:13-14). Jesus' teachings in the Olivet Discourse
reference this future coming in glory and the final establishment of God's kingdom (Mark 13;
Matt 24; Luke 21).
This salvation-historical framework presented across the Synoptics - from Jesus' inauguration of
the kingdom of God through his mighty works and establishment of the new covenant to his
victorious resurrection validating that covenant and his future return in glory - reveals the
evangelists understood Jesus fulfilling a unique, unparalleled salvific role in God's plan as the
inaugurator and victor of the new covenant who would establish God's eternal kingdom. He is
no mere human prophet but the messianic Son of Man.
Jesus and the Law and Temple
Examining Jesus' relationship to the Law and the Temple in Jerusalem provides further insight
into the Christology implicit in the Synoptics. Across the Synoptics, Jesus is regularly portrayed
fulfilling and even expanding the Law of Moses through his teachings (Matt 5:17-48). He
demonstrates the proper interpretation of commands through acting with compassion rather
than legalism (Mark 2:23-28; 3:1-6).
Yet Jesus is also depicted challenging certain oral legal traditions that had grown up around the
Law (Mark 7:1-13). He pronounces all foods clean in contrast toscribal traditions about purity,
suggesting authority even over the Law (Mark 7:14-23). Jesus does not abolish the Law but
rather fulfills it and pronounces its proper intent and application. Through this portrayal, the
evangelists implicitly present Jesus with divine authority equal to or surpassing that of Moses as
giver of the Law.
In relation to the Temple, Jesus puzzles and condemns the religious authorities for losing sight
of the Temple's true spiritual purpose (Matt 21:12-13; 23:16-24; Mark 11:15-17; Luke 19:45-46).
He predicts both its forthcoming destruction and his own body as the new Temple (Mark 14:57-
58; John 2:18-22). After his death and resurrection, the Temple's sacrifices become obsolete,
as he is the perfect, once-for-all sacrifice (Heb 10:1-18). Jesus is implicitly presented as both
inaugurator and replacement of the Temple as the new locus of God's presence.
These presentations in the Synoptics subtly but profoundly position Jesus with authority equal to
or above that of the giver of the Law Moses and even replacing the Temple as the new locus of
God's presence among his people. The evangelists implicitly understood Jesus, therefore, not
just as a teacher sent from God but as the divine Son with authority even over the pillars of
Israel's identity in Law and Temple.
Relationship to Israel
Closely related is examining Jesus' relationship to national Israel as presented in the Synoptics.
Jesus frequently ministers among "the lost sheep of the house of Israel" (Matt 10:6; 15:24) and
depicts the coming kingdom as promised to Israel (Luke 13:28-29; 22:16, 29-30). However, he
also laments Israel's failure to recognize her salvation in him (Luke 13:34-35; 19:41-44; Matt
23:37-39).
While commending faith like that of the Canaanite woman outside Israel, Jesus presents
entrance into the kingdom as dependent on faith, not ethnicity (Matt 15:21-28). And he
prophesies Israel's impending judgment and destruction for rejecting her Messiah (Matt 21:43;
22:7; 23:38; Luke 13:35; 19:41-44; 21:20-24). The Gospels also begin to widen salvation history
beyond Israel to include gentile believers (Matt 28:19-20; Luke 24:46-49; Acts 1:8).
This portrait subtly but clearly presents a crisis and transition point inGod's dealings with Israel.
While Jesus came first as Israel's Messiah, he also came to save the world (John 3:16-17; Luke
2:30-32; 19:9-10). Entrance into the kingdom depends on response to him as Israel's rejected
cornerstone rather than ethnicity alone (Matt 21:42; Acts 4:11; Eph 2:19-22; 1 Pet 2:4-8). The
evangelists thus implicitly understood Jesus as ushering in both the fulfillment and judgment of
national, ethnic Israel.
Nature and Identity of Jesus Christ
In conclusion, an inductive examination of the Synoptic Gospels' portrayal of Jesus in relation to
God, his miraculous works, salvation-historical role, authority over Law and Temple, and
relationship to Israel together implicitly but powerfully present him as the divine Son of God with
authority equal to or even surpassing other revelations of God. While Christological terms like
"Son of God" are rarely used directly in Mark and only occasionally in Matthew and Luke, the
function, significance and identity attributed to Jesus throughout the narrative consistently aligns
him fully as the self-revelation of God in human flesh.
He shares fully in God's nature and prerogatives through his divine conception and exercise of
divine works, yet always in unity with and submission to the Father. Through his death and
resurrection he inaugurates the new covenant and fulfills salvation history as the divine king and
victor over sin and death. He also exercises authority equal to or above that of the institutions of
Israel and earlier revelations in Moses and the Temple. Finally, he ushers in both the
culmination and crisis of God's dealings with Israel by fulfilling its promises as Messiah yet also
judging its rejection of him through impending judgment.
In conclusion, through meticulously examining what is included in the Synoptic narratives
themselves rather than imposing frameworks, this analysis has allowed these earliest Gospels
to implicitly but clearly present their own high Christology - revealing Jesus to be God in human
flesh, the awaited divine Son who ushers in both judgment and salvation as he fulfills history.
While subtle, the functions and significance attributed to Jesus throughout powerfully attest to
his identity as none other than the divine incarnation - the very Word of God in whom all things
consist.
