The Person of Jesus in the Synoptic Gospels
Welcome to your comprehensive revision guide for Unit A2 1: Themes in the Synoptic Gospels. In this chapter, we explore one of the central pillars of New Testament study: The Person of Jesus. We will look at who Jesus was understood to be through the key Christological titles applied to him, how he acted as a radical teacher, and how his life and message directly challenged first-century religious and social systems.
Don't worry if New Testament Christology feels heavy with Greek and Aramaic terms at first. We will break every concept down into bite-sized, logical pieces with clear examples and memory aids to help you secure top marks in both AO1 (Knowledge & Understanding) and AO2 (Critical Evaluation).
Part 1: The Christological Titles of Jesus
In the Synoptic Gospels (Matthew, Mark, and Luke), the identity of Jesus is revealed progressively through specific titles. To achieve high marks, you must understand both the historical background of each title and how the Synoptic writers uniquely applied them.
1. Son of God
Historical & Cultural Background:
The title Son of God had two distinct cultural contexts in the first century:
• Jewish / Old Testament Context: In Jewish scripture, "son of God" was rarely used for a literal divine offspring. Instead, it referred to the Nation of Israel (Exodus 4:22), the anointed Davidic King (2 Samuel 7:14; Psalm 2:7), or a righteous, obedient sufferer (Wisdom of Solomon 2). It denoted obedience, chosen status, and a special relationship with Yahweh.
• Greco-Roman / Hellenistic Context: In the wider Roman world, rulers (such as Augustus Caesar) were acclaimed as divi filius ("son of a god"), and legendary miracle-workers were known as "divine men" (theioi andres).
Synoptic Usage and Evidence:
The Synoptic authors use the title to demonstrate Jesus' unique, intimate filial relationship with God the Father rather than a physical biological descent:
• Heavenly Affirmation: Confirmed directly by the voice of God at Jesus' Baptism ("You are my beloved Son; with you I am well pleased" - Mark 1:11) and at the Transfiguration (Mark 9:7).
• Demonic Recognition: Unclean spirits consistently recognise his supernatural authority and identity before human beings do (e.g., Mark 3:11, Mark 5:7).
• The Roman Centurion's Confession: At the climax of Mark's Gospel at the foot of the Cross, a pagan soldier confesses: "Truly this man was the Son of God!" (Mark 15:39). Notice the theological irony: the true nature of God's Son is revealed in his sacrificial death, not in imperial conquest.
Significance & Evaluation: Rather than just pointing to biological divinity, "Son of God" in the Synoptics represents Jesus' supreme obedience to the Father's will and his unique, authoritative status as the ultimate agent of God's Kingdom.
2. Son of Man (Aramaic: bar nasha)
Historical & Biblical Background:
In everyday Aramaic, bar nasha simply meant "a human being" or could be used idiomatically to mean "someone in my position" / "I". However, behind this everyday phrase lay profound Old Testament traditions:
• Ezekiel: Used over 90 times as a title emphasizing the prophet's mortal frailty and humanity in contrast to God's majesty.
• Daniel 7:13–14: A visionary, heavenly figure "like a son of man" coming with the clouds of heaven, presented before the Ancient of Days, and given everlasting dominion and glory.
• 1 Enoch: An intertestamental apocalyptic figure who acts as an eschatological judge.
The Threefold Synoptic Classification:
Scholarship categorises Jesus' use of "Son of Man" across the Synoptics into three clear groups. (Memory Trick: Remember E-S-G — Earthly, Suffering, Glorious!)
1. Present Earthly Authority:
Jesus uses the title during his earthly ministry to exercise divine authority in ordinary human settings.
• Example 1: Forgiving the paralytic's sins — "The Son of Man has authority on earth to forgive sins" (Mark 2:10).
• Example 2: Redefining ritual law — "The Son of Man is lord even of the Sabbath" (Mark 2:28).
2. Suffering, Rejection, and Martyrdom:
Jesus uses the title in his Passion predictions to redefine his mission in terms of humble service and death.
• Example 1: The first Passion prediction — "The Son of Man must suffer many things and be rejected..." (Mark 8:31).
• Example 2: The ransom logion — "For even the Son of Man came not to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45).
3. Future Eschatological / Apocalyptic Glory:
Jesus uses the title to point forward to his return (Parousia), final vindication, and divine judgment.
• Example 1: The Little Apocalypse — "Then they will see the Son of Man coming in clouds with great power and glory" (Mark 13:26).
• Example 2: Before the Sanhedrin — "You will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven" (Mark 14:62).
Why did Jesus prefer this title?
"Son of Man" was Jesus' primary self-designation. It was inherently ambiguous: it could mean ordinary humanity, yet carried cosmic, apocalyptic undertones from Daniel 7. This allowed Jesus to reveal his identity while avoiding the political, militaristic rebellion associated with the term "Messiah".
3. Messiah / Christ (Greek: Christos)
Historical Background:
The Hebrew term Mashiach ("Anointed One") originally referred to kings, priests, and prophets anointed with oil. By the first century, popular Jewish expectation longed for a royal, Davidic Messiah — a political and military liberator who would overthrow the Roman occupation, restore the Davidic kingdom, and re-establish the Temple purity.
Synoptic Presentation & Radical Reinterpretation:
• The Messianic Secret (Mark): Throughout Mark's Gospel, Jesus repeatedly commands demons, healed individuals, and his own disciples to remain silent about his identity (e.g., Mark 1:44; 8:30). Jesus did this because the popular understanding of "Messiah" was dangerously militaristic and distorted.
• Caesarea Philippi (Mark 8:27–33): When Peter declares, "You are the Christ," Jesus immediately warns them to tell no one and begins teaching that the Son of Man must suffer and die. When Peter rebukes him, Jesus famously replies, "Get behind me, Satan!"
• Redefinition via the Suffering Servant: Jesus deliberately reinterpreted Messiahship through the lens of the Suffering Servant songs of Isaiah 53. True Messiahship was not achieved through military conquest, but through vicarious suffering, humility, and sacrificial death on the cross.
Scholarly Perspectives on Synoptic Christology
To access top-tier AO2 marks, integrate these key scholarly viewpoints into your essays:
• Geza Vermes: Argues from a historical-Jewish standpoint that Jesus saw himself primarily as a charismatic Galilean Hasid (holy man), prophet, and healer. For Vermes, titles like "Son of Man" were simply idioms of human humility rather than claims to supernatural divinity.
• Morna Hooker: Highlights the theme of the "Suffering Servant" and obedience. Hooker demonstrates that the titles in Mark function together to portray Jesus as the obedient Son whose divine authority is paradoxically demonstrated through his suffering and self-emptying.
• C.F.D. Moule: Contends that the high Christology of the early Church was not an artificial invention added later, but arose from the deliberate self-understanding of Jesus himself as he fulfilled Old Testament figures (the Danielic Son of Man and the Isaianic Servant).
• N.T. Wright: Argues that Jesus possessed a deep, prophetic vocation that he was embodying Yahweh's personal return to Zion. Jesus was acting with divine prerogatives (forgiving sins, rebuilding the true Temple in himself), showing an implicit high Christology woven directly into his historical mission.
• S. Grindheim: Emphasises that the Synoptic Gospels present an implicit high Christology through Jesus' words and deeds: when Jesus exercises authority over nature, the Sabbath, and human sin, he is claiming the unique status and prerogatives of God himself.
Quick Review Box:
• Son of God: Filial intimacy, obedience, heavenly affirmation (Baptism/Transfiguration), centurion's confession.
• Son of Man: Jesus' favoured title; 3 uses: Earthly authority (forgiveness/Sabbath), Suffering (Mark 8:31; 10:45), Apocalyptic glory (Daniel 7; Mark 13:26; 14:62).
• Messiah: Redefined from political warrior to Isaiah's Suffering Servant; protected by the Messianic Secret.
Part 2: Jesus as Teacher and the Ethical Challenge of His Day
Jesus' identity was inseparable from his teaching. His ethical instructions were not gentle platitudes; they posed a radical challenge to first-century religious legalism, social hierarchies, and economic priorities.
1. Challenge to Religious Traditions and Legalism
A. The Sabbath Controversies:
The Sabbath was a primary boundary marker of Jewish identity. The religious leaders (Pharisees and Scribes) had constructed detailed oral traditions (the Oral Torah / Halakha) to prevent any violation of the Sabbath commandment.
• Plucking Grain on the Sabbath (Mark 2:23–28): When disciples plucked heads of grain, Jesus declared: "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath." Jesus placed human welfare and compassion above rigid ritual observance.
• Healing on the Sabbath (Luke 13:10–17): Jesus heals a crippled woman, referring to her as a "daughter of Abraham" bound by Satan, proving that liberation and mercy are the true fulfillment of the Sabbath.
B. Ritual Purity vs. Inward Morality:
• External vs. Internal Defilement (Mark 7:1–23 / Matthew 15:1–20): Challenging the Pharisees' emphasis on ceremonial hand-washing, Jesus declared: "There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him." He identified the human heart as the source of evil (lust, theft, murder, pride), shifting ethics from external ritual purity to internal moral purity.
C. Reinterpretation of the Law (The Antitheses):
In the Sermon on the Mount (Matthew 5–7), Jesus delivers the famous Antitheses using the authoritative formula: "You have heard that it was said... but I say to you" (e.g., Matthew 5:21–48).
• Anger: Murder begins with inward anger and insult.
• Lust: Adultery begins with inward lustful intent.
• Oaths: Simple truthfulness replaces legalistic oaths ("Let what you say be simply 'Yes' or 'No'").
By intensifying the Torah, Jesus acted not to abolish the Law, but to fulfill it (Matthew 5:17) by probing the underlying intention of the Lawgiver.
2. Challenge to Social and Economic Norms
A. Wealth and Materialism:
In first-century theology, wealth was often viewed as an unmistakable sign of God's blessing. Jesus radically subverted this view, warning that wealth is a potent spiritual snare (Mammon) that can blind people to God's Kingdom.
• The Rich Young Ruler (Mark 10:17–31 / Luke 18:18–30): Jesus challenges him to sell all he has and give to the poor, stating: "It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God." Discipleship demands total allegiance.
• Parable of the Rich Fool (Luke 12:13–21): A wealthy landowner stockpiles his grain for personal security, only to die that night. Jesus labels him a fool for being rich towards himself, but not rich towards God.
• Treasures in Heaven (Matthew 6:19–21): "Where your treasure is, there your heart will be also."
• The Great Banquet / Radical Hospitality (Luke 14:12–14): Jesus urges hosts not to invite wealthy friends who can repay them, but to invite "the poor, the crippled, the lame, the blind" who cannot repay.
B. Inclusivity & The Outcasts:
Jesus broke strong social and religious taboos by practicing table fellowship with those deemed religiously unclean or morally compromised.
• Tax Collectors and Sinners: Jesus dined with Levi (Mark 2:13–17) and visited the home of Zacchaeus (Luke 19:1–10), declaring: "Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners."
• Lepers, Women, and Gentiles: Jesus touched and cleansed lepers (Mark 1:40–45), welcomed women as financial supporters and disciples (Luke 8:1–3), praised the faith of the Roman Centurion (Luke 7), and held up a Samaritan as the hero of love (Luke 10).
C. Radical Love and Forgiveness:
• Love for Enemies (Matthew 5:38–48 / Luke 6:27–36): Overturning the lex talionis ("an eye for an eye"), Jesus commanded his followers to love their enemies, pray for persecutors, and turn the other cheek.
• The Beatitudes (Matthew 5 / Luke 6): Blessings are pronounced not on the mighty, wealthy, or self-righteous, but on the poor in spirit, the meek, the peacemakers, and the merciful.
Part 3: Redaction & Distinct Portraits of Jesus
CCEA examiners expect you to recognise that while Matthew, Mark, and Luke share common material, each Gospel writer (Redactor) paints a distinct theological portrait of the Person of Jesus for their specific community:
• Mark (The Suffering Servant & Hidden Messiah): Written for a persecuted Gentile-Christian community. Emphasises the humanity and raw emotion of Jesus, the Messianic Secret, the failure of the disciples, and the theology of the Cross (theologia crucis).
• Matthew (The Jewish Messiah & New Moses): Written for a Jewish-Christian audience. Depicts Jesus as the authoritative Teacher of the Law (ascending the mountain in Matthew 5 like Moses on Mount Sinai), the direct fulfillment of Old Testament prophecy (frequent formula citations: "This took place to fulfill what was spoken..."), and the Son of David.
• Luke (The Universal Saviour of Outcasts): Written for Gentile Christians (addressed to Theophilus). Portrays Jesus as the compassionate, universal Saviour of the marginalised, poor, women, and outcasts, with a central emphasis on prayer, joy, and the guidance of the Holy Spirit.
Common Pitfalls to Avoid in the Exam
• Do NOT Harmonise with John's Gospel: Never import ideas from the Fourth Gospel (such as the Logos prologue, "I AM" sayings, or turning water into wine) into a Synoptic paper. Keep your evidence strictly rooted in Matthew, Mark, and Luke.
• Avoid Pure Narrative Retelling: Examiners will penalise essays that simply retell Bible stories without evaluating what they mean. Always connect the narrative directly to Jesus' identity, authority, and theological significance (AO2).
• Do NOT Treat Titles as Static Labels: Always analyze the tension between the Jewish Old Testament background and the Greco-Roman context, and be sure to explain the threefold classification of the Son of Man sayings.
• Balance Humanity and Divinity: Discuss how the Synoptics present both Jesus' authentic humanity (hunger, grief, lack of knowledge of the final day in Mark 13:32) and his extraordinary divine authority (calming the storm, forgiving sins, raising the dead).
Final Summary & Key Takeaways
1. Son of God highlights unique intimacy, obedience, and divine affirmation (Baptism, Transfiguration, Centurion).
2. Son of Man was Jesus' favoured self-designation, combining human frailty (Ezekiel) with apocalyptic authority (Daniel 7), divided into Earthly, Suffering, and Apocalyptic sayings.
3. Messiah was redefined from a political-military conqueror to the Isaianic Suffering Servant.
4. Radical Teacher: Jesus challenged religious legalism (Sabbath, Purity, Law) and subverted social/economic norms (Wealth, Outcasts, Radical Love).
5. Scholarship: Master the contributions of Vermes, Hooker, Moule, N.T. Wright, and Grindheim to achieve maximum marks in your evaluation essays.