Historical Jesus

Book Review: Eckhard J. Schnabel, Jesus in Jerusalem: The Last Days

Schnabel, Eckhard J. Jesus in Jerusalem: The Last Days. Grand Rapids, Mich.: Eerdmans, 2018. 680 pp. Hb; $60.   Link to Eerdmans

Eckhard Schnabel contributed a commentary on Acts in the Zondervan Exegetical New Testament Commentary (2011), Mark in the Tyndale Series (IVP Academic, 2017), and Romans in the Historical Theological Interpretation series (in German; Wuppertal: SCM & R. Brockhaus). With David W. Chapman, Schnabel published The Trial and Crucifixion of Jesus: Texts and Commentary (WUNT/2 344; Tubingen: Mohr Mohr Siebeck, 2015; Hendrickson, 2019 forthcoming). Jesus in Jerusalem: The Last Days is similar to his Early Christian Mission (2 vol., IVP Academic 2004) in that Schnabel collects detailed notes on the people and places mentioned in the four Passion narratives. Essentially, Schnabel is interested in identifying who did what, where they did it, and when it happened.

Jesus in JerusalemIn the introduction to the book Schnabel argues this simple outline is an essential approach to help readers understand texts like the Passion Narratives. He rejects form criticism and more recent historical Jesus methods that employ the criteria of authenticity. Further, he wants to avoid the postmodern view that all history is subjective. He observes that very few practicing historians are impressed by philosophical objections to the possibility of truth in history (p. 4).

More positively, he reads the Gospels in a similar way to the Greek bios. The Gospels are expressions of faith, but they also provide examples from Jesus’s life and teachings that preserve the memory of Jesus. Here Schnabel builds on the work of Richard Bauckham and others who have focused on the significance of eyewitnesses for the transmission and preservation of the words and deeds of Jesus. To a large extent, many of the persons surveyed in chapter two of this book were eyewitnesses to the events of Jesus’s last week, and the earliest traditions concerning the authorship of the Gospels claimed Matthew and John were eyewitnesses. Schnabel believes this method of reading the “canonical Gospels as historical biographies of the life of Jesus that are based on the testimony of eyewitnesses and treating them as good historical sources is neither gullible nor uncritical” (p. 7).

Remarkably, Schnabel uses data from all four Gospels. This might not surprise some, but in New Testament studies, John’s Gospel is often dismissed as lacking historical details. For Schnabel, John’s chronological details are important (“six days before the Passover” in John 12:1, for example, p. 153). He includes John’s unique contributions to the Passion Narrative, such as Jesus washing the disciple’s feet (John 13) and the farewell discourse (John 15:1-17:26).

Since he includes data from all four Gospels, the book can be read as a “harmony of the gospels.” An unfortunate result of this method is the flattening of the four gospels into one story so that the individual theological emphases of the writers are lost. But since this is a historical study of the last week of Jesus’s life not a biblical theology of any one of the Gospel writers, this observation is does not detract from the value of Schnabel’s work.

The first three chapters of the book can be read like a Bible Dictionary since they identify the people and places associated with Jesus’s final week in Jerusalem. The first chapter briefly identifies seventy-two people one encounters when reading the four versions of the passion stories in the Gospels. Some are named individuals like Annas, Caiaphas, Barabbas or Simon of Cyrene. Other sections treat groups of people, such as Pharisees, Sadducees, or experts in the Law. A few are rather generic, such as the Gentiles, pilgrims, crowds, or the blind and lame. Schnabel includes brief units on the “rich people” in contrast to the widow who donates two coins (Mark 12:41). There are even brief paragraphs on obscure persons like the man with the water jar (Mark 14:13) or the soldier with the sponge (Mark 15:36).

Chapter two describes seventeen places, including larger areas such as the city of Jerusalem, the Temple Mount, and the Mount of Olives. Schnabel usually includes some discussion of the modern identification of locations such as Gethsemane, Golgotha, and Jesus’s tomb. There are units on the residences of Annas, Caiaphas, and Herod and the location of the Sanhedrin building. These are important for reconstructing the trials of Jesus and his movements after his arrest. Throughout this section, Schnabel uses detailed historical data to describe the locations mentioned in the Passion narrative.

In his brief third chapter Schnabel lays out his timeline for the events of Jesus’s final week in Jerusalem. He dates the crucifixion to A.D. 30 (Nisan 14, April 7-8) rather that A.D. 33 (Nisan April 3). He then offers a short description of what happened on each day, concluding with Sunday, Nisan 16 (April 9-10). He includes suggested hours of the day as well.

Chapter four of Jesus in Jerusalem traces the events of Jesus’s final days in Jerusalem, from the anointing at Bethany to his resurrection appearances to the disciples. This is by far the longest chapter of the book, covering twenty-four topics in 223 pages. Since the topics are arranged chronologically, this chapter can be read sequentially as a commentary on the events of Passion Week. Since the burden of the book is historical research rather than exegesis, there is little textual work in this chapter other than identifying Greek words. Schnabel sets important events like the Temple action into an Old Testament context. He states the symbolic action on the Temple Mount “was not anti-temple or anti-sacrifice. It was an action intended to announce the beginning of the messianic era” (p. 164).

He often refers to Second Temple literature to illustrate the events. When discussing the trial of Jesus, he compares the accusations against Jesus as a mesit and maddiakah (a “seducer”) by comparing Deut 13:5-11 and the Temple Scroll (11Q Temple LIV, 8-LV, 10). When discussing the possibility the messiah was described as the “Son of God,” Schnabel cites 1Q28, 4Q174, and 4Q246 at length (p. 257-58). He interacts with Greco-Roman literature when necessary, such as Seneca’s description of crucifixion (Ep. 101.14, p. 315).

The book’s final chapter is a short theological essay on the significance of the death and resurrection of Jesus. Schnabel concludes that Jesus exercised messianic, royal authority in his final week, a fact recognized by Pilate when he ordered “King of the Jews” to be written as the charge against Jesus (p. 377).  Concerning the theological meaning of Jesus’s death, Schnabel begins by reflecting on the suffering of God on the cross and concludes the deal was a sacrificial death “for sinners,” a substitutionary death which turned away the wrath of God (Romans 3:24-25; 5:1-2; 8:1). Using the sermons in the book of Acts, Schnabel argues in the earliest Christian preaching the resurrection did not supersede Jesus’s crucifixion (p. 390). Finally, Schnabel reflects on Jesus’s mission and the mission of his followers. Similar to his Paul the Missionary: Realities, Strategies and Methods (IVP Academic, 2008), Schnabel points to Luke’s commission of the disciples to go out from Jerusalem as witnesses “to the end of the world” (Acts 1:8). Similarly, Matthew concludes his gospel with a command to go, “making disciples” (Matt 28:18-20).

In addition, Schnabel includes thirteen excurses on details of the Passion Week, which do not fit his people, places, and events scheme. For example, he has short notes on the Cursing of the Fig Tree and Peter’s Denials of Jesus. Some discuss historical details, such as the Historicity of Annas’s Interrogation of Jesus or the Hour of Jesus’ crucifixion. Several of these sections concern the Greco-Roman context of the Passion Narrative, such as Crimes against the Emperor, The Passover Pardon and Roman Legal Precedent, Carrying the Crossbeam in Greco-Roman Sources, and Jesus’ Shout in Greco-Roman Perspective. He has a brief note on Mark’s ending, although it explains the shorter ending rather than a discussion of how the longer ending developed. Nor is there anything on the textual history of the longer ending.

The book includes occasional photographs, diagrams, and tables. Schnabel provides extensive endnotes (179 pages). For example, in chapter one, there are 652 endnotes for only 90 pages. Although I prefer footnotes, endnotes make this book easy to consult on some detail of the Passion Narrative, further details are found in the notes. The book also includes a bibliography (49 pages) and indices of authors, subjects, Scripture, and references to other ancient writings (51 pages). This means the body of the book is only 399 pages.

Conclusion. Schnabel’s Jesus in Jerusalem is a major contribution to the study of the final chapters of the four Gospels. The detail provided is staggering, yet the book’s layout is uncomplicated and comfortable for the non-expert.

 

NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Jesus as a New Moses

“Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And he opened his mouth and taught them, saying…” (Matthew 5:1–2).

In Exodus, Moses went up on Mount Sinai and received the Law then taught the Law to God’s people. Like Moses, Jesus is presented as a second Moses who teaches the Law on the Mountain. Matthew intentionally draws a parallel between Moses as the original leader of God’s people and Jesus, the ultimate “lawgiver” and interpreter of God’s Law.

Jesus and Moses

In fact, there are a number things in the Gospel of Matthew which indicate the author wanted to intentionally present Jesus as a “new Moses.” Dale Allison pointed this out in his 1993 monograph, The New Moses: A Matthean Typology and it is now quite commonplace to find this commentaries on Matthew. In fact, drawing parallels between Jesus as Moses goes back at least to the fourth century writer Eusebius in this in his Demonstration of the Gospel. McKnight has a lengthy quote from Eusebius (p. 23), but as he observes, Eusebius’s point is “the noxious fumes of supersecessionism,” the belief the Church has replaced Israel as God’s people.

Just a few examples should be sufficient here. First, when King Herod ordered the execution of children in Bethlehem Jesus and his family escape to Egypt (Matt 2:13-18), just as Moses escaped Pharaoh’s order and was adopted by the Egyptian princess. Second, Jesus passes through the water in his baptism (3:13-17) and goes into the wilderness for forty days to be tempted by the devil (4:1-11). Israel passed through the waters at the Red Sea and went into the wilderness and were eventually tested for forty years. It is also significant Jesus answered the devil’s temptations with quotations Moses’s words drawn from the book of Deuteronomy. Third, in Matthew 5 Jesus “went up a mountainside” (ἀνέβη εἰς τὸ ὄρος) to teach his disciples. The content of this teaching is in many ways an interpretation of the Law of Moses. In Exodus 19:3, Moses “went up to the mountain of God” (ἀνέβη εἰς τὸ ὄρος τοῦ θεοῦ). Moses “goes up to the mountain” in Exodus 24:18 (when he entered into the glory of God) and 34:4 (when he received the two stone tablets from God). Finally, Scot McKnight points out Jesus’s posture is important: he is sitting down to teach the Law, just as those who teach with legal authority “sit in the seat of Moses” (Matt 23:2).

Why would Matthew use Moses as a model for Jesus in his Gospel? Most commentators want to avoid any hint of supersecessionism and anti-Semitic overtones and (correctly) observe Jesus does not replace Moses (nor does the church replace Israel), but rather Jesus fulfills the Law of Moses (McKnight 24). As we will see as we work our way through the Sermon on the Mount, Jesus offers a new way of reading the old commands, “do not kill” or “do not commit adultery.” This “new way” is really the original way, to seek the heart of God in his commands and find ways to live out God’s heart in the real world.

I would suggest Jesus is a new Moses in that he demonstrates how the disciple in the new age should understand how to apply God’s word in the new age of the Kingdom. Under the Law, it was entirely possible to do many functions of the Law perfectly, yet still miss the heart of the Law. This is what the prophets constantly condemned Israel for doing. Amos, one of the earliest writing prophets, declared that God hated Israel’s worship, the sacrifices and music was offensive to him because Israel did not practice the justice at the heart of the Law. Amos 5:11 decries abuse of the poor through taxation and 5:15 demands justice prevail in the courts.

Jesus therefore says it does no good to “not murder” if you are going to hate people in your hearts. It does no good to follow the commands on oath making if you are going to find all sorts of ways to bend the rules. As the New Moses, Jesus demands his disciples look deep beneath the surface of religious practice for the heart of God.

If this first sermon in Matthew’s Gospel is intended to recall the original covenant God made with his people, how does that change the way we read the Sermon on the Mount? Is this a “strict moral code” for following Jesus? Or is Jesus offering a pattern for thinking through how the heart of God can be applied to new and different cultural situations as his disciples move out into the world with the message of the Gospel?

 

The Sermon on the Mount and Christian Ethics

It is no coincidence that the Sermon on the Mount echoes throughout the Gospel of Luke, as well as in Paul’s letters and the rest of the New Testament….  In the first three centuries of the church, no other biblical passage was referred to as often…There is no question that it was understood as the charter document for Christian Living.  Church leaders constantly quoted it when offering moral exhortation. Glen H. Stassen and David Gushee, Kingdom Ethics (Downers Grove:  Invert-Varsity, 2003), 31.

For many Christians, the Sermon on the Mount is the core of Christian Ethics. As Stassen and Gushee state above, the early church used the Sermon frequently to describe how a Christian ought to live out their life in Christ. The same is true for modern Christians. Dietrich Bonhoeffer famously used the sermon as the basis for his The Cost of Discipleship, one of the most influential books on the thinking of Christians in the latter half of the twentieth century. For many Christians, the Sermon on the Mount is the foundation for Ethics, so that books like Kingdom Ethics can use Matthew 5-7 as a starting point for an ethical system.

But as Scot McKnight comments in his recent commentary on the Sermon, Jesus does not “do ethics” quite like anyone else. His teaching is not quite virtue ethics or utilitarianism or any other category of “modern ethics.” He therefore suggests “it is wiser to begin by wondering what Jesus sounded like—morally, that is—in a first century Galilean Jewish world” (Sermon on the Mount, 7).

Sermon on the MountAs McKnight explains it, the Sermon makes people nervous because it does not fit any one category of “doing ethics.” He suggests there are three dimensions to the ethics of Jesus, “from above, beyond and below.” “From above” refers to the commands directly from God as found in the Torah. The Law is not ethics in the contemporary sense since it claims to be a direct revelation of God’s will. Jesus speaks this way in the Sermon on the Mount. He teaches “by his own authority” (Matt 7:28-29). Even if he makes reference to the Law (Matt 5:21, 27) or seems to reflect rabbinical debates (Matt 33-37), Jesus declares “this is what I say.”

But Jesus does not simply command. According to McKnight, his ethics also is “from beyond.” Here McKnight refers to a “kingdom ethic.” The disciples of Jesus are part of the new age (already) even if that new age is (not yet) fully present. There is an eschatological dimension to the Sermon on the Mount since the “future has already begin to take place in the present…An ethic unshaped by eschatology is neither Jesus nor Christian” (11). But Jesus did not have in mind a kind of other-worldly detachment from the present world. The coming Kingdom of God shapes the way Jesus-followers live right now in this world.

A third dimension to Jesus’ ethic is “from below,” by which McKnight means Jesus’ ethics are like biblical wisdom. Biblical wisdom is intensely practical and is often based on observation of the human condition. Jesus’ teaching on worry in Matt 6:25-27 says worry is not worth the effort, one is better to find contentment in want God has already provided than worrying about tomorrow. This is not a “from above” commandment, “Thou shalt not worry.” Nor is it based on a prophetic look ahead to a future when one does not have any worries in a future kingdom. It is based on a common observation that people who are overly worried do not accomplish much.

In the end of his introduction, McKnight concludes that Jesus’ ethics are messianic and kingdom-oriented, but they also describe how a gathered, Spirit-filled people are to live. This observation bridges the gap between the original audience and later Christians who seek to follow Jesus.

Do other teachings in the Sermon fit into McKnight’s three categories?

Book Review: C. Marvin Pate, 40 Questions about the Historical Jesus

Pate, C. Marvin. 40 Questions about the Historical Jesus. Grand Rapids, Mich.: Kregel, 2015. Pb. 407 pp., $23.99.   Link to Kregel

Historical Jesus studies have fallen on hard times in the last few years. In the mid-1990s, there was a flurry of publications responding to the machinations of the Jesus Seminar. These responses were often called a “Third Quest” for the historical Jesus since they evoked the memory of Albert Schweitzer’s Quest for the Historical Jesus. Sometimes these responses were conservative, but many in the academy were uncomfortable with the minimalist Jesus produced by the Jesus Seminar.Historical JesusBut this torrent of monographs and articles has slowed recently. One factor is the demise of the criteria of authenticity announced by Chris Keith and Anthony Le Donne. Most scholars who attempt to do historical Jesus work today find themselves defending their method as much as employing it in their study of the Gospels. A second factor may be the rise of the Theological Interpretation of Scripture (see a basic introduction, see Daniel J. Treier or Stephen Fowl). Using this approach to the Gospels, historical questions are less important (or completely unimportant) since the focus is at the canonical rather than the historical level.

Usually, historical Jesus studies focus on what we can know about Jesus by using historical methods exclusively. This can be a skeptical approach, doubting everything until proven authentic. The result is often the claim the Gospel writers have created sayings and placed them in Jesus’ mouth to advance a theological statement about what they believed about Jesus. Other historical Jesus studies focus on the cultural and social background to place Jesus in a proper context.

This is the context for a book like 40 Questions about the Historical Jesus. Pate is solidly conservative, never describing any statement or event in the life of Jesus as non-historical or created by the Evangelists. In fact, I would describe most of the forty questions as background studies for the Synoptic Gospels rather than historical Jesus studies. He is interested in answering historical questions about Jesus from the culture of the Second Temple period rather than answering questions of how to prove a saying or event is authentic.

The book’s first section begins with a justification for the study of the historical Jesus. For Pate, historical Jesus studies support the reliability of the four Gospels in response to the skepticism of historical criticism of Gabler or Reimarus or conspiracy theories made popular by the Da Vinci Code. He argues the Gospels present an accurate picture of Jesus despite the skepticism of nineteenth-century protestant liberalism, Bultmann, or the Jesus Seminar.

Pate answers several questions in this section on the history of the “quest for the historical Jesus” and the current state of the question. This section includes six chapters on our sources for studying historical Jesus, including the Old Testament, apocryphal gospels, oral tradition, and archaeology. Not surprisingly, Pate rejects apocryphal gospels as potential sources for the study of historical Jesus, stating clearly that the “New Testament is our sole authority” for a proper view of Jesus (95). He is also skeptical of the arguments against the reliability of Oral Tradition, although he restricts his comments to classical Form Criticism and does not discuss recent work on oral tradition from James Dunn or Francis Watson.

Section two of the book deals with Jesus’ birth and childhood. Three chapters are devoted to the virgin birth, which I find strange in a book about the historical Jesus. Usually, scholars doing historical Jesus work overlook the virgin birth since it cannot be historically verified or dismissed as theologically motivated. Three questions concern Jesus’ family and childhood, another area usually omitted from historical Jesus studies since there is nothing that can be verified. The final question concerns the languages Jesus may have spoken (Aramaic, with some Hebrew, Greek and Latin, but he taught in Aramaic).

In the third section of the book, Pate covers the life and teaching of Jesus. This is often the heart of historical Jesus studies. He begins with a short overview of why there are four accounts of Jesus’s life (Question 20). Typically this is the point where a historical Jesus study would survey the Synoptic Problem and offer an opinion on Markan priority and the (non)existence of a source document like Q, but Pate does not cover these issues except in passing.

Several of the questions in this section concern the beginning of Jesus’ ministry (baptism, temptations, the Twelve), and two concern miracles, including the transfiguration. Once again, some of the material in these sections is not typically within the domain of historical Jesus studies, such as the identity and fate of each of the Twelve Apostles or the meaning of the Transfiguration. That the Transfiguration happened can be a historical question, but the meaning of the Transfiguration is a theological question. Pate briefly comments on Bultmann’s claim that the event is a misplaced resurrection account (246), but (rightly) dismisses the suggestion.

I think more could have been made of the historical value of Jesus’ miracles, especially since they are routinely rejected in classic historical Jesus studies as creations of the evangelists. He uses two pages for a chart of Jesus’ miracles in each of the Synoptic Gospels; this space ought to have been used to more fully develop the meaning of miracles in the Second Temple period (which is covered briefly) and to expand on the short sentence claiming miracles were part of Jewish Messianic expectations. A messiah who did not do miracles would have been more anachronistic than the Gospel’s presentation of Jesus as a miracle worker. This criticism is more aimed at the style of the book (forty short answers); the format of the book constrains Pate and cannot cover everything which might be important (in my opinion).

Questions 28-32 ask about the central message of the four Synoptic Gospels. The content of these chapters is excellent, and nothing is radical or unexpected. However, the study of the historical Jesus usually does not concern itself with the evangelists’ theology but rather with Jesus’s words and deeds. Questions 27 and 32 (the focus of Jesus’ teaching and the Olivet Discourse) are perhaps the best in the section since they do indeed focus on the teaching of the historical Jesus. Pate rightly focuses on the Kingdom of God in these two chapters and he spends significant space comparing and contrasting consistent, realized and inaugurated eschatology before concluding some sort of already/not yet approach best explains the data.

The final section of the book concerns the death and resurrection of Jesus. The events surrounding the crucifixion are one of the more profitable areas of historical Jesus research since the events are narrated in all four Gospels as well as external sources. History and geography can be used to confirm the general flow of the story of the Gospels. Several of the questions in this section are historically plausible (the Triumphal entry, Temple action, crucifixion), although Pate includes a chapter on why Jesus died (question 36). This is not on the crucifixion as a historical event, but on the theological concept of substitutionary atonement. Remarkably he include the Pauline and General epistles, which seems odd for a book on the historical Jesus.

Only two questions are devoted to the resurrection and the ascension, events conservative readers will affirm as historical, although many historical Jesus scholars hesitate to comment on the resurrection and routinely ignore the ascension as a theological statement rather than a historical reality.

Conclusion. This book aims to study Jesus through a historical, albeit conservative lens. For the most part, I agree with Pate, and much of the book resonates with my own approach to Jesus when I teach a college-level Synoptic Gospels class. However, I have some reservations based on the phrase “historical Jesus” title of the book. Pate seems to assume the Gospels are historically reliable early in the book and then develops what the Gospels say about Jesus rather than arguing for the authenticity of sayings or deeds of Jesus. Perhaps it would have been better to entitle the book 40 Questions about Jesus and the Gospels since the questions are not always the domain of typical historical Jesus studies.

I think a chapter on parables should have been included since the parables are usually the bedrock of Jesus’ teaching in historical Jesus studies, even in less-than-conservative circles. Pate uses parables in his chapter on the Kingdom of God, but the focus is on what the parables say about the kingdom, not whether they are verifiable words of Jesus.

The chapters are necessarily short since there are forty questions in less than 400 pages of text. I found the chapter on archaeology frustratingly short, but that is the nature of this kind of book. Some chapters have helpful charts or bullet points to cover details quickly. Pate frequently includes lengthy block quotes in his response to questions, perhaps too often. Each chapter concludes with several questions for reflection, so the book could be used in a college classroom or Bible study. Pate provides footnotes pointing to additional resources for the serious student interested in going deeper into the issues presented in the book.

 

Reviews of other books in this series:

 

NB: Thanks to Kregel Academic for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Book Review: Capes, Reeves and Richards, Rediscovering Jesus

Capes, David B., Rodney Reeves, and E. Randolph Richards. Rediscovering Jesus: An Introduction to Biblical, Religious and Cultural Perspectives on Christ. Downers Grove, Ill.: IVP Academic, 2015. 272 pp. Hb; $30.00.   Link to IVP

In Mark 2:6, Jesus tells a young man hoping to be healed that his sins are forgiven. Since only God has the authority to forgive sins, some of the teachers of the Law wonder just who Jesus thinks he is. This is exactly Jesus’ question to Peter at the turning point of the Gospel, “who do people say that I am?” (Mark 8:27-30). Peter’s response is mostly correct, “You are the Messiah.” He understands Jesus as the Messiah, but as the rest of Mark clarifies, he did not understand what the Messiah intended to do in Jerusalem.Capes, Rediscovering JesusEach chapter of Rediscovering Jesus attempts to answer Jesus’ question “who do people say that I am?” Rather than limit the answer to only the four Gospels or the New Testament itself, the authors include four post-biblical views of Jesus (the Gnostic Jesus, the Muslim Jesus, the Historical Jesus, and the Mormon Jesus) as well as two contemporary views of Jesus (American Jesus and Cinematic Jesus). For each of these views, the authors hope to demonstrate the unique understanding of Jesus but also to ask the critical question, “What if this was our only view of Jesus?”

The book includes a series of text boxes entitled “What’s More…” which expand on some of the details of the chapter. For example, “Is Matthew Anti-Semitic” or “Was Jesus Married?” In addition, boxes labeled “So What?” in each chapter attempt to draw out some implications of the image of Jesus described in the chapter. For example, under the heading of “I’m Saved. Now What?” there is a short challenge to the reading to think more deeply about the implications of Paul’s view of salvation. Chapters conclude with a brief additional reading section and a series of discussion questions.

A short introduction suggests a serious problem for people who study Jesus: creating a Jesus who looks precisely like the reader. This has always been a problem for the Church and one that Albert Schweitzer pointed out in his Quest for the Historical Jesus more than a hundred years ago. Rediscovering Jesus recognizes this as unavoidable. Everyone who seriously studies Jesus will see something different, so the book presents various images of Jesus.

The book’s first section concerns Jesus in the Bible, beginning with four chapters surveying each gospel writer’s understanding of Jesus. Beginning with the Gospel of Mark, the authors point out that Mark’s Jesus is not warm and fuzzy. Instead, he is “driven by the Spirit” to fulfill his messianic calling. He is a miracle worker more than a teacher. Matthew’s Jesus, on the other hand, is the “consummate teacher, a prophet like Moses” who was deeply committed to the Old Testament (52). Luke’s Jesus is the king from the very beginning of the Gospel. His birth announcement is royal, and he is God’s son and Lord. Although the chapter briefly mentions Acts, the authors do not focus on a unique picture of Jesus in Acts (and no chapter is dedicated to Acts). As is often observed, John’s Jesus is very different. The authors point to John’s view of the kingdom as “not of this world” and consider John’s gospel less interested in the ethical demands found in Matthew (86).

In their conclusion to the chapter on Paul’s Jesus, the authors are struck by his lack of interest in the life and teaching of Jesus. Paul, they say, is “obsessed with things that we think really do not matter” (105), yet Paul’s interpretation of the cross is the “greatest contribution to our understanding of Christ (101). For Paul, Jesus is the crucified one God raised from the dead and exalted to the highest place (Phil 2:6-11). They speculate that if Paul were our only view of Jesus, we would focus more on the return of Christ and perhaps even care less about social justice, thinking it would all be sorted out when Jesus returns. This is, in fact, a real danger for readers of the New Testament who lack a clear view of the canonical context when reading only Paul’s letters.

In “The Priestly Jesus” (chapter 6) the authors describe Jesus according to the book of Hebrews. Hebrews is the only book describing Jesus as a priest, so the apparent focus of this chapter is the book’s comparison of the Old Testament sacrificial system and the sacrifice of Jesus. The following chapter (“The Jesus of Exiles”) covers the letters of James, Peter, and Jude (The epistles of John appear to be included in the Gospel of John chapter).  This chapter understands the language of exile in 1 Peter and James as a metaphor for the church akin to Paul’s “body of Christ” (131). I would rather take these references as more or less literal references to Diaspora Jews and read 1 Peter and James as a Jewish Christian interpretation of Jesus. Although I agree that the Lordship of Jesus is a key issue in these letters, I think an opportunity to describe Jesus more agreeably with Second Temple period Judaism is lost by forcing “exile” into a metaphor for the (later) Gentile church. Finally, According to the book of Revelation, the work of Jesus is an accomplished fact and an irreversible force (145).

Part two of Rediscovering Jesus concerns “Jesus Outside the Bible.” Following a chronological pattern in an attempt to describe how some have attempted to explain who Jesus was from an often radically different perspective from the New Testament. They begin with the “Gnostic Jesus.” This basic introduction to Gnosticism dispels any “conspiracy theories” about suppressing Gnosticism and shows Gnostic Jesus as the revealer of hidden mysteries. The Muslim Jesus (chapter 10) was a kind of “patron saint” of asceticism (184) and a prophet who was not the son of God nor divine and was not crucified. In the “Historical Jesus” (chapter 11) the authors survey various rationalist attempts to explain Jesus in the nineteenth century as a teacher, not a miracle worker. Since reason proves there can be no miracles, many interpreters of Jesus sought to strip the husk of legend from the Gospels to discover the “real Jesus.” Next, the authors describe the sometimes perplexing view of Jesus held by the Mormon Church. Although this Jesus sometimes sounds like the Jesus of the Gospels, there are significant differences in the nature of Jesus (he is a separate God, not part of a Trinity) and in terms of his post-resurrection appearances.

The book’s final two chapters are fascinating since they are not typically included in academic textbooks on Jesus. In “The American Jesus,” the authors suggest several ways American Christians get Jesus wrong: he is a politically correct Jesus who offends no one, or a politicized Jesus supporting your favorite candidate, or a pragmatic CEO Jesus who coaches you to greater (financial) success, or even a subversive radical hippie freak (queue the Larry Norman song, “The Outlaw”!)

The last chapter looks at Jesus as portrayed in the film “The Cinematic Jesus.” A sidebar lists about twenty films about Jesus since 1905, and there are many more than these. From The Greatest Story Ever Told to Jesus Christ Superstar, from the Passion of the Christ to The Life of Brian, filmmakers have interpreted Jesus as almost everything covered in this book.  Ultimately, the authors suggest that the Cinematic Jesus is akin to the Gnostic Jesus, a pious religious man who revealed some mysteries about life, the universe, and everything else.

Conclusion:  My main criticism of the book is the speculation at the end of each chapter, “what if this was our only view of Jesus?” Perhaps this is a rhetorical device intended to provoke the reader to read the Scripture canon holistically. Still, this approach seems to read how Paul or John are described as fairly negative. It is almost as if they are saying, “Paul did not get it quite right, you need Matthew you really understand Jesus.” I do not think it is the case that the authors of the New Testament ever “got Jesus wrong,” although the encouragement to take all of the biblical pictures of Jesus seriously is important.

Another small concern is the last of interest in the historical development of Christology.  With the exception of flipping the Gospels of Matthew and Mark, the book moves through the New Testament more or less in canonical order. This gives the impression the Gospels pre-date the Pauline letters or even the Book of Hebrews. Since the book is examining the Gospel, writers are witnesses to Jesus; their perspective is later than Paul or Hebrews. It might be helpful to recognize this and perhaps use the chronological development to tease out yet another perspective on who Jesus is.

Nevertheless, this book would serve well as a textbook for a college or seminary classroom, especially as a way to confront the tendency to recreate Jesus in our own image. The book is written for a non-academic audience, so it could be used as a small group Bible Study or for personal enrichment.

NB: Thanks to InterVarsity Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.