person of jesus christ

luke 15

• the parable of the prodigal son (teacher of wisdom + liberator)

john 14:6

• ‘i am the way and the truth and the life. no one comes to the father except through me' (son of God)

mark 5: 24-34

• jesus heals the bleeding woman (religious liberator)

mark 6:47-52

• jesus walks on water + uses the divine name of ego eimi (son of God)

matthew 5

• the beautitudes + the sermon on the mount (son of God + teacher of wisdom)

mark 14

• trial before the high priest

• use of ego eimi

parable of the good samaritan

• luke 10

two reasons why jesus is best understood as a religious liberator

• systematically broke down oppressive levitical purity laws to fully restore and reintegrate ostracised individuals to the spiritual community

• exposes the moral failure of the religious elite and elevates social outcasts as models of true faith

topic sentence + ev of jesus being seen as a religious liberator

systematically breaking down levitical purity laws

• jesus is best understood as a religious liberator as he systematically broke down oppressive levitical purity laws to fully restore and reintegrate ostracised individuals back into community

• ultimately, this demonstrates that jesus is best understood as a religious liberator as his spiritual mission on earth was to emancipate the marginalised from the rigid legalism and exclusionary practices of religion, granting them direct access to god

strength of jesus being seen as a religious liberator

systematically breaking down levitical purity laws

• jesus is best understood as a religious liberator as he systematically broke down oppressive levitical purity laws to fully restore and reintegrate ostracised individuals back into community

• in the account of a bleeding woman, mark describes a woman who had suffered from chronic hemorrhaging for twelve years, a condition which under levitical law rendered her ‘ritually unclean’

• this religious status forced her into total social isolation, banning her from entering the synagogue and ostracising her from communal life

• when she reaches out to touch jesus’ cloak, she risks defiling him according to jewish law; however, jesus subverts this expectation through his own incorruptible purity

• instead of being defiled by her touch, jesus remains pure and cures her illness

• by publicly acknowledging her as ‘daughter’, it suggests jesus was a figure who was willing to challenge oppressive religious ideals

• jesus not only heals her physically but also restores her dignity, identity and place within society

what verse talks about bleeding women being ‘ritually unclean’?

• leviticus 15:25

what verses talk about the parable of the good samaritan?

• luke 10:25- 37

topic sentence + ev of jesus being seen as a religious liberator

exposes the moral failure of the religious elite and elevates social outcasts as models of true faith

• jesus is best understood as a religious liberator because he utilised his parables to expose the systemic moral failures of the religious elite, while elevating social outcasts as models of true faith

• consequently, this reinforces his identity as a religious liberator, as he challenges the authority and moral failures of the established religious system while redefining holiness as inclusive, compassionate action accessible to all people, regardless of social or religious background

strength of jesus being seen as a religious liberator

exposes moral failure of the religious elite and elevates social outcasts as models of true faith

• jesus is best understood as a religious liberator because he utilised his parables to expose the systemic moral failures of the religious elite, while elevating social outcasts as models of true faith

• in the parable of the good samaritan, jesus directly responds to a legal expert’s inquiry regarding the scope of the commandment to ‘love your neighbour’

• jesus uses the example of both a priest and a levite- representing the highest echelons of the jewish religious establishment- intentionally crossing the road to avoid a beaten and dying traveller

• their refusal to help may have been rooted in a strict compliance with ritual purity laws, which dictated that contact with a corpse would render them unfit for temple service

• by contrast, it was a samaritan- a member of a historically despised and religiously marginalised group- who demonstrates genuine compassion by caring for the victim

• this deliberate reversal of expectations exposes the hypocrisy of religious legalism when it is detatched from mercy and compassion, suggesting that true righteousness is measured not by status or ritual observance, but by active love for others

why did the priest and the levite avoid the beaten and dying traveller?

• their refusal to help may have been rooted in a strict compliance with ritual purity laws, which dictated that contact with a corpse would render them unfit for temple service

bible verse on compassion

• colossians 3:12, ‘clothe yourselves with compassion, kindeness, humility’

topic sentence + ev on jesus being seen as a political liberator

• conversely, scholars argue that jesus is best understood as a political liberator, as his execution by roman crucifixion indicates that the state perceived him as a revolutionary insurgent rather than a purely religious liberator

• consequently, because jesus was convicted of treason under the title of ‘king of the jews’, his arrest and subsequent execution demonstrate that the roman authorities viewed his movement as an active, seditious threat to roman rule

one reason why people may see jesus as a political liberator

• conversely, scholars argue that jesus is best understood as a political liberator, as his execution by roman crucifixion indicates that the state perceived him as a revolutionary insurgent rather than a purely religious liberator

• in his 2013 work ‘zealot’, reza aslan argues that jesus should be understood as a politically conscious radical who actively opposed the roman occupation of judea

• this perspective is supported by the historical reality of crucifixion, which was not a punishment for religious blasphemy, but a brutal deterrent reserved exclusively for political rebels, insurgents, and direct threats to the roman state

• the political context of jesus’ execution is further highlighted by the two individuals crucified alongside him; in the greek text, they are described as lestai, a term used to refer to rebels involved in the anti- roman resistance

reza aslan’s book

• zealot (2013)

what is the historical reality of crucifixion?

• this perspective is supported by the historical reality of crucifixion, which was not a punishment for religious blasphemy, but a brutal deterrent reserved exclusively for political rebels, insurgents, and direct threats to the roman state

what was the significance of the term lestai for the individuals crucified alongside jesus?

• the political context of jesus’ execution is further highlighted by the two individuals crucified alongside him; in the greek text, they are described as ‘lestai’, a term used to refer to rebels involved in the anti- roman resistance

matthew 5 on the poor

• ‘blessed are the poor in spirit, for theirs is the kingdom of heaaven’

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counter to jesus being understood as a political liberator

• however, this political interpretation is ultimately unpersuasive, as jesus’ teachings show that his conception of liberation was spiritual and theological rather than imperial

• therefore, because jesus’ primary mission was the restoration of humanity’s direct relationship with god, jesus is most accurately understood not as a failed political zealot, but as a profound religious liberator

counter to jesus being understood as a political liberator

• however, this political interpretation of jesus is ultimately unpersuasive, as jesus’ teachings show that his conception of liberation was spiritual and theological rather than imperial

• the ‘kingdom of heaven’ jesus proclaims of in matthew 5 is not an earthly or geopolitical regime intended to contest roman rule

• instead, as the logos- the living word of god made flesh (john 1)- jesus came to earth to inaugurate a heavenly, transcendent kingdom rooted in the universal values of equality, forgiveness, and unconditional love

• jesus’ efforts were directed at an internal, spiritual revolution

• he radically redefined human access to the divine, teaching that salvation and righteousness are available to all people through personal faith rather than through rigid laws enforced by the temple authorities

logos

• the living word of god made flesh (john 1)

john hick book

• the myth of god incarnate (1977)

• in the myth of god incarnate, john hick argues that the doctrine of the incarnation is a mythological concept rather than a literal historical fact

cs lewis book

• mere christianity (1952)

• in mere christianity, cs lewis presents his trilemma argument, asserting that jesus cannot be dismissed as just a great moral teacher; due to the nature of his claims, he must be understood as either a ‘lunatic’, a ‘liar’, or the ‘lord’

examples of commands giving in matthew 5 sermon on the mount

• ‘turn the other cheek’

• ‘love your enemies’

• ‘if your right eye causes you to sin, tear it out and throw it away’

one reason why jesus is best understood as merely a teacher of wisdom

• some modern theologians argue that jesus’ significance lies entirely in his moral and philosphical insights rather than any claim to unique divinity

topic sentence + ev for jesus is best understood as merely a teacher of wisdom

• in evaluating the view that jesus was primarily a teacher of wisdom, some modern theologians argue that his significance lies entirely in his moral and philosophical insights rather than any claim to unique divinity

• the enduring influence of these teachings across both christian and non- christian traditions arguably demonstrates that jesus is best understood by the universal wisdom of his ethical message

• consequently, this supports hick’s conclusion that jesus was an enlightened teacher of wisdom

whole argument for jesus is best understood as merely a teacher of wisdom

• in evaluating the view that jesus was primarily a teacher of wisdom, some modern theologians argue that his significance lies entirely in his moral and philosophical insights rather than any claim to unique divinity

• in the myth of god incarnate, john hick argues that the doctrine of incarnation is a mythological concept rather than a literal historic fact

• for hick, jesus did not possess a dual divine- human nature, but was instead an ordinary human who was exceptionally open to god, thereby embodying the christ- spirit through his radical love and moral character

• this view is supported in the sermon on the mount, where jesus delivers ethical teachings that emphasise internal righteousness over superficial legalism

• his instructions to ‘turn the other cheek’ and to ‘love your enemies’ reflect a profound moral wisdom aimed at aligning human behaviour with god’s will

reasons why jesus is better understood as the son of god rather than primarily a teacher of wisdom

• jesus thought he was the son of god (matthew 5)

• miracles

• resurrection

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jesus thought he was the son of god

• however, the reduction of jesus to merely a great moral teacher is ulitmately unsustainable when analysing the sheer scope of the personal authority he claims within his own ethical discourses

• jesus presents himself as the definitive interpreter of god’s will

• therefore, if jesus was not truly divine, his teachings would come across as delusional and misguided

whole argument for jesus is better understood as the son of god rather than primarily a teacher of wisdom

jesus thought he was the son of god

• however, the reduction of jesus to merely a great moral teacher is ultimately unsustainable when analysing the sheer scope of the personal authority he claims within his own ethical discourses

• in mere christianity, cs lewis presents his trilemma argument, asserting that jesus cannot be dismissed as just a great moral teacher; due to the nature of his claims, he must be understood as either a ‘lunatic’, a ‘liar’, or the ‘lord’

• this theological dilemma is clearly evident in the antithesis of the sermon on the mount, where jesus repeatedly says, ‘you have heard that it was said… but i say to you’

• by explicitly reinterpreting the mosaic law- which first- century jews believed had been divinely revealed through moses- jesus places his own authority, and above, israel’s greatest prophet

• unlike traditional rabbis, who derived their authority from previous teachers and scripture, jesus grounds his teaching in his own person, speaking on his own authority rather than appealing to an external source

what in matthew 5 shows jesus thought himself to be the son of god?

• ‘you have heard that it was said… but i say to you’

• by explicitly reinterpreting the mosaic law- which first- century jews believed to be divinely revealed through moses- jesus places his own authority alongside, and above, that of israel’s greatest prophet

• unlike traditional rabbis, who derived their authority from previous teachers and scripture, jesus grounds his teaching in his own person, speaking on his own authority rather than appealing to an external source

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miracles

• furthermore, the gospel accounts describe jesus performing numerous miracles, actions that extend far beyond the role of a mere teacher of wisdom

• therefore, jesus is better understood as a divine source of wisdom whose authority is rooted in his unique relationship with god

whole argument for jesus is better understood as the son of god rather than primarily a teacher of wisdom

miracles

• furthermore, the gospel accounts describe jesus performing numerous miracles, actions that extend far beyond the role of a mere teacher of wisdom

• this divine identity is explicitly seen in mark 6, where jesus walks on water of the sea of galilee during a storm

• this event serves a deliberate theological echo of genesis 1, where the spirit of god ‘hovered over the waters’ during creation, as well as job 9:8, which states that god alone ‘treads on the waves of the sea’

• consequently, jesus’ control over the chaotic waters, a symbol of chaos and disorder in jewish thought, shows that he shares in the divine authority traditionally reserved for yahweh alone

• this miracle is significant as it functions as a revelation of jesus’ divine identity

job 9:8

• states that god alone ‘treads on the waves of the sea’

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resurrection

• ultimately, jesus’ use of the divine name and his historical resurrection provide definitive proof that jesus is the son of god

• therefore, it is undeniable that jesus’ true identity is the incarnate son of god

whole argument for jesus is better understood as the son of god rather than primarily a teacher of wisdom

resurrection

• ultimately, jesus’ use of the divine name and his historical resurrection provide the definitive proof that jesus is the son of god

• during his trial before the sanhedrin in mark 14, when asked by the high priest if he is the messiah, jesus explicitly declares, ‘i am’ (ego eimi)

• this directly references the sacred covenantal name of god revealed to moses at the burning bush in exodus 3

• this explicit claim to absolute divinity led to claims of blasphemy, showing that jesus and those around him understood his mission as involving far more than ethical instruction

• while a teacher’s authority rests upon the wisdom of their teachings, jesus’ authority is vindicated through the resurrection, which christians regard as confirmation of his divine identity and victory over death