(Pheme Perkins) Jesus As Teacher (Understanding Je (BookFi)

Understanding Jesus Today
JESUS AS TEACHER
Understanding fesus Today
Edited by Howard Clark Kee
Growing interest in the historical Jesus can be frustrated by diverse

and conflicting claims about what he said and did. This series brings
together in accessible form the conclusions of an international team
of distinguished scholars regarding various important aspects of fesus7
teaching. All of the authors have extensively analyzed the biblical and
contextual evidence about who Jesus was and what he taught, and
they summarize their findings here in easily readable and stimulating
discussions. Each book includes questions for further thought and
recommendations for further reading on the topic covered.
Other Books in the Series

Howard Clark Kee, What Can We Know About fesusl
John Riches, The World of fesus: First Century fudaism in Crisis
David Tiede, fesus and the Future
Jesus as Teacher
PHEME PERKINS
Department of Theology, Boston College
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© Cambridge University Press 1990
First published 1990
Reprinted 1991 (twice)
Library of Congress Cataloging-in-Publication Data
Perkins, Pheme.
Jesus as Teacher / Pheme Perkins.
p. cm. - (Understanding Jesus today)
Includes bibliographical references.
ISBN 0-521-36624-0.-ISBN 0-521-36695-X (pbk.)
1. Jesus Christ - Teaching methods. 2. Jesus Christ - Teachings.
I. Title. II. Series.
BT590.T5P475 1990
232.9'04—dc20 90-32437
CIP
British Library Cataloguing in Publication Data
Perkins, Pheme
Jesus as teacher.
1. Jesus Christ. Ministry
I. Title II. Series
232.95
ISBN 0-521-36624-0 hardback
ISBN 0-521-36695-X paperback
Transferred to digital printing 2004

Contents
1 Teaching and Learning in Jesus' World page 1

2 Jesus, Charismatic Teacher and Prophet 23
3 The Style of Jesus' Teaching 38
4 Adaptation of Jesus' Teaching in the Community 62
5 Characteristic Themes in Jesus' Teaching 85
Supplementary Reading and Discussion Questions 103

Index 109
Chapter 1
Teaching and Learning in Jesus7 World
When we think of someone as a teacher, we usually think of

that person as offering instruction in a school. Pupils are en-
rolled in the school and follow a system of education estab-
lished by the school. There were some schools in Jesus7 time
that would fit this picture. Up until age twelve both boys and
girls who lived in cities and towns spent their mornings in
schools where they learned the basics of reading and writing.
After that age, only boys of wealthier families continued their
education. They were sent to teachers who drilled them in the
classics, especially the epic poets Homer and Hesiod, and
taught them how to speak like educated men. They would
study and seek to imitate famous orators like Demosthenes.
Rhetoric was the only training for government or public ser-
vice. Young men learned the duties and behavior appropriate to
various offices by imitating older men, especially natural or
adoptive fathers and uncles. Sons of craftsmen learned their
trade as apprentices. Schools did not train people for later life.
Similarly the sons of priests learned what they needed to know
for service in the Temple from their fathers.
Jesus, however, did not establish a school with a philosoph-
ical doctrine or special method of interpreting the Law. His
followers learned by observing what he said and did in different
situations. The Gospels refer to a group of Jesus' disciples as
the twelve. Mark 3:14-19 pictures the twelve as having been
selected from the larger number of followers. They are shown
receiving special instruction from Jesus (Mk 4:10; 9:35; Mt
11:1). Jesus sends them to heal and to preach the Kingdom (Mk
1
2 JESUS AS TEACHER
3:13, 6:7; Mt 10:1; Lk 9:1-2) and promises them a place as

leaders of the renewed Israel at the judgment (Mt 19:28; Lk
22:30).
Jesus' message to the crowds and his instruction to the disci-
ples do not differ in content. The gospel writers even disagree
over whether a particular teaching was spoken privately to the
disciples or publicly to the crowds. For example, Mark 10:10-
12 has Jesus teaching the disciples that whoever divorces his
wife commits adultery against her, whereas Matthew 19:9 and
5:31-2 have this saying as public teaching.
In order to understand what the people who heard Jesus ex-
pected from his teaching, we need to know about the different
types of teachers in the first century. We want to know what
Jesus shares with other teachers as well as what was different
about his teaching.
Writings of the period speak of four types of teachers who had
adult followers: philosophers; sages; interpreters of the Jewish
Law, scribes, and Pharisees; and prophets or seers. Our evidence
for philosophers includes the writings of individual philoso-
phers as well as biographical summaries of the opinions of
various philosophers such as Diogenes Laertius' History of Phi-
losophy; or, On the Lives, Opinions, and Apothegms of Famous
Philosophers (first half of third century C.E.). A sage from Jeru-
salem, Yeshua ben Sira (early second century B.C.E.), collected
wisdom sayings in a book that his grandson translated into
Greek ca. 132 B.C.E. His work is included in the Old Testa-
ment apocrypha as Sirach or Ecclesiasticus. We do not possess
any writings of the scribes and Pharisees whom we meet in the
pages of the New Testament. However, their interpretations of
the Law may be represented in later rabbinic collections of
Jewish Law such as the Mishnah (ca. 200 C.E.). We do possess
some direct examples of "scribal" interpretations of the Law
from the sectarian Essene communities. The Essene writings
found near the Dead Sea included rules governing life in Essene
Teaching and Learning in Jesus' World
communities as well as other fragments of legal rulings. Proph-

ets and seers generally did not leave written records. The New
Testament preserves only a few words attributed to John the
Baptist (Mk 1:7-8; Mt 3:7-10). The first-century Jewish histo-
rian Josephus (ca. 38-100 C.E.) describes a prophet, Joshua ben
Ananiah, who predicted the destruction of Jerusalem from 62
C.E. until the city's destruction in the year 70 (War vi.300-9).
He also reports that some Essenes studied the Hebrew prophets
and were able to make accurate prophecies of their own [War
ii.159). A Christian prophet, John (ca. 95 C.E.), cast his proph-
ecies and visions in the form of a book, Revelation.
Philosopher-Teachers
Ancient philosophers were characterized as belonging to spe-
cific schools, that is, groups that held distinct doctrines and
defended their positions against the views of the other schools.
Most of the philosophers of Jesus' time traced their teaching to
the founder of their particular school, who had lived as many as
several centuries before. Sometimes the founder had created an
institution with social or legal arrangements that gave it the
appearance of a religious cult. Pythagoras (late sixth century
B.C.E.) was said to have presided over a band of disciples who
followed a way of life taught by the founder, including special
dietary rules and sharing property in common. The original
Pythagorean communities had disappeared by the fourth cen-
tury B.C.E., but a Pythagorean revival began among Roman
intellectuals in the first century B.C.E. A certain Nigidius
Fugulus, who was praetor in 58 B.C.E., started an association in
Rome.
Another Pythagorean, Apollonius of Tyana, a Greek city in
Cappadocia, wandered about the empire teaching during the
first century C.E. A biography of Apollonius was written for
the empress Julia Domna in the early third century C.E. Its
4 JESUS AS TEACHER
author, Philostratus, says that miraculous signs, especially a

bolt of lightning suspended in the sky, accompanied Apol-
lonius' birth [Life 1.5). He pictured Apollonius preaching in
Babylon, India, and Egypt as well as in Rome and cities of Asia
Minor (e.g., Ephesus) and Greece. He confronted various rulers
by refusing to worship them as divine, nor would he engage in
their pursuits like hunting animals or indulge their demands to
use his miraculous powers for material advantage. He might
attempt to teach the king wisdom as when he refused to tor-
ture animals that the king kept in a royal park for hunting. The
king then challenged Apollonius by asking how he could se-
cure his power. The philosopher responded, "By honouring
many and trusting few" [Life 1.38). He cautioned the king of
Syria not to resist Roman power over a few small villages.
When the king became sick, Apollonius used philosophy to
teach him to be indifferent even to death. This biography is
often compared with the treatment of Jesus in the Gospels as
well as with stories told about the apostles. Apollonius is said
to have cured a young girl by touching her and whispering to
her [Life WAS).
A philosophical school that endured for hundreds of years,
the Academy at Athens, passed down the teachings of its
founder, the philosopher Plato (fourth century B.C.E.). The
Academy, however, was legally constituted as a religious cult
devoted to the Muses. Socrates, Plato's teacher (who was ex-
ecuted by the Athenians in 399 B.C.E. for leading the young
astray and not venerating the traditional gods), and Plato were
the "heroes'7 venerated by the cult. The Academy continued to
be a school to which people came to learn philosophy until the
Roman emperor Justinian closed it in 529 C.E. A woman teach-
er at the Academy, Hypatia from Alexandria, was lynched by a
Christian mob in the year 415.
Epicurus (341-270 B.C.E.) may have been the first philoso-
pher to found a school as an institution. Small groups of Epi-
Teaching and Learning in Jesus' World 5
cureans, who referred to themselves as ''friends/' met on the

twentieth of each month to dine in honor of Epicurus. They
reverenced their founder as a "god" by celebrating his birthday
and by putting up icons and crypts bearing his image. Because
they insisted that everything in the universe - even the gods -
was composed of atoms (which they pictured as tiny, indivisi-
ble particles of different shapes) and the void (i.e., the empty
space in which atoms move), and that the gods did not concern
themselves with humans, Epicureans were often considered
atheists. Because they thought that in order to live as pleasant-
ly as possible, a person should avoid the turmoil of a public life,
Epicureans were felt to be outsiders and were even condemned
for "hatred of humanity/7
The early Christians also formed small groups of "friends"
who pursued a life of moral virtue taught by their founder and
were encouraged to "live quietly" (1 Thes 4:11), not involving
themselves in the affairs of their neighbors. As a result, they
were sometimes thought to be like the Epicureans: atheists
and haters of humanity.
The most influential philosophy among the educated classes
of the Roman world was Stoicism. It was named for the colon-
nade or public porch, the painted Stoa in Athens, where its
founder, Zeno (335-263 B.C.E.), taught. Stoics held that hap-
piness could be achieved only through inner discipline. No one
controls the things that happen to him or her in life. But if one
overcomes human passions, then neither excessive evils nor
excessive goods will upset one's happiness or moral character.
Stoics often encouraged people to resist evils done by the em-
perors. As a result, the emperor Domitian (51-96 C.E.) banned
philosophers from Rome in 92-94.
The Stoic quest for self-sufficiency as the key to happiness
took its most radical form in the Cynics. "Cynic" is derived
from the Greek word for "dog" and was used as a general term
of scorn (as in Phil 3:2). The Cynics turned the scorn directed at
6 JESUS AS TEACHER
them to their own advantage by claiming that they did indeed

live like dogs. They rejected all the cultural trappings of home
and family. They hardened themselves to live outdoors with
rough clothing, which included a philosopher's cloak and staff,
eating with minimal utensils whatever food could be scav-
enged. Cynics wandered from place to place and preached to
anyone who would listen about the foolishness of all the things
that cause most people anxiety. People think that they have to
have clothes, children, friends, possessions, good food, and
other nonessentials and so they wear themselves out trying to
attain them. As people become more dependent on the lux-
uries of society, they also become physically and mentally
weaker. They are no longer able to live naturally like the
animals.
Some of the sayings of Jesus fit the mood of Cynical preach-
ing. The anxieties of human life are to be met by looking at the
natural clothing and food that God provides for plants and
animals (Mt 6:25-32). The instructions to go and preach with-
out taking any provisions for the journey (Mt 10:7-11) would
have suggested to some of Matthew's readers that Jesus' disci-
ples had adopted the life-style of wandering Cynics.
All types of philosophy called for a "conversion." Without
philosophy, people lived lives that were caught in vice or
foolishness. They had to exchange that way of living for a phil-
osophical life of virtue. Sometimes philosophers even spoke of
themselves as doctors for the human soul. Instead of the fleet-
ing pleasures on which most people build their happiness, the
philosopher promised a happiness that could not be taken
away.
Sometimes devotion to philosophy also led to conflict with
the rulers of society. The greatest philosopher-martyr was Soc-
rates (d. 399 B.C.E.), who had neglected his trade and his family
to go about Athens questioning its citizens about virtue. The
Athenians put the elderly Socrates on trial for denying the gods
worshiped by the city and for corrupting the youth with his
teaching. His trial and heroic death - he engaged in philosoph-
ical conversation until the end - were immortalized in di-
alogues by one of those followers, Plato (see Plato's Apology,
Crito, Phaedo). Other philosophers who challenged emperors
and kings often looked back to the example of Socrates. The
true philosopher had to demonstrate that his life matched his
teaching even if it meant death.
Some scholars have even claimed to find influences from the
Socrates story in Paul's defense of his apostolate in 2 Corinthi-
ans 10-13. Just as Socrates had condemned the Athenians for
following teachers who demanded large fees, used impressive
and flattering language, and had no real concern for making
their pupils better, Paul claims that the "superapostles" who
have turned the Corinthians against him because he does not
demand money or use elaborate rhetoric are simply abusing the
Corinthians for their own gain. The portrayal of Paul's impris-
onment in 2 Timothy shows that the apostle was committed to
the gospel even when some fellow Christians had abandoned
him (cf. 2 Tm 1:8-18; 3:10-13; 4:9-18). Luke presents Jesus'
death as a heroic example of his teaching. Jesus does not react
to the hatred and scorn of his opponents but continues to offer
God's forgiveness to those who repent (Lk 23:32-43). Such a
death shows that Jesus is not the criminal he is accused of
being, but is truly innocent (Lk 23:46-8).
Sages and Teachers of Wisdom

The philosopher-teachers originated in the Greek city-states.
After Alexander's conquests in Asia Minor, the Middle East,
and Egypt (336-23 B.C.E), Greek cities and their culture were
spread throughout the region. Some Jews translated their Scrip-
tures from Hebrew into Greek. Others began to write books to
demonstrate the superiority of Judaism as a source of wisdom.
8 JESUS AS TEACHER
Some claimed that Moses and the prophets taught the Greek
philosophers.
When a group of Jews hoping to turn Jerusalem into a city-
state on the Greek model enlisted the aid of their Syrian ruler,
Antiochus IV, a civil war broke out (166 B.C.E.). Resistance to
such Hellenization, which included introducing pagan worship
in the Temple, proved strong enough to expel the Syrians and
their allies. For about a century - until it was conquered by
Rome in 63 B.C.E. - Judea was an independent state.
Even though the Jews had defended their ancestral tradition
from being collapsed into the general patterns of Hellenistic
culture, they did not withdraw into a cultural ghetto. Jewish
writers sought to show that their traditions were more ancient
than the Greek traditions and consequently were better sources
of wisdom and virtue. The Jewish community had its guide to a
just way of life in the Law of Moses. Jews could also point to the
wisdom attributed to wise men of the past. King Solomon was
revered as a source of wisdom (1 Kgs 4:29-34). The Old Testa-
ment contains two books of wise sayings attributed to him,
Proverbs and Ecclesiastes. Job is also a wisdom book. Other
wisdom books were part of the Greek version of the Old Testa-
ment, Sirach (Ecclesiasticus) and Wisdom of Solomon.
Following the advice of the sage is supposed to bring success
and happiness. The audience is exhorted to act patiently, be
guarded in their speech, be honest in dealing with others, work
hard, choose friends carefully and be loyal to them, and avoid
vices such as greed, drunkenness, and laziness. Some tradi-
tions, like those in Proverbs, are optimistic about human be-
havior. Others like Ecclesiastes and Job insist that even the
righteous person can expect evils and misfortunes.
Wisdom is often communicated in the form of admonitions
from father to son. If the son follows the sage's advice, he will
prosper and become a respected member of the community,
perhaps even a counselor to kings. Many of the proverbs and

sayings passed down in this way were probably part of the oral
lore of the family or clan. Comparable examples can be found
in Egyptian and Babylonian cultures. However, the special ad-
vice aimed at training courtiers probably stems from some
form of school for scribes such as we find in Egypt and Babylon.
Proverbs 22:17-24:22 contains close parallels to Egyptian
wisdom teaching.
The young are often warned against the charms of women (Prv
2:16-19; 7:6-27; 8:13-18). If they are able to avoid the tempt-
ress and the foolish woman, they may be lucky enough to marry
a woman of true virtue (Prv 31:10-31). Wisdom herself is pic-
tured as a woman calling humanity. She provides those who
hear her with understanding and virtue (Prv 8:1-21). Wisdom
was the "first" of all creation and served as God's assistant in
shaping the universe (Prv 8:22-31). She lays out a rich banquet
in her temple for those who come to her (Prv 9:1-6).
Ecclesiasticus is an example of how the wisdom tradition was
passed on within a family and at the same time adapted to new
circumstances. Written by Yeshua ben Sira ("Jesus, the son of
Sira") around 132 B.C.E., this wisdom book was translated into
Greek by the author's grandson, who had moved to Alexandria,
an Egyptian city with a large, Greek-speaking Jewish popula-
tion. In some instances his translation sharpened the focus of an
admonition so that its message challenged the ethical presup-
positions of the Hellenistic world. Where ben Sira had "Do not
mock at the poor person's life," his grandson translated, "Do not
cheat a poor man of his livelihood" (Ecclus 4:1-3; 34:20-1). In
the Hellenistic city a poor person had no "rights" as we under-
stand the term. Without a rich relative or patron such a poor
person could be abused by the legal process. Cities felt no
obligation to provide for the needy. But our translator wants his
readers to have no doubt about the message of the biblical
10 JESUS AS TEACHER
tradition. God requires special concern for the poor. God will
not show favoritism to one person over another but hears the
victim of injustice, orphan, and widow (35:13-14).
Jewish tradition considered the Law of Moses a source of
wisdom. Wisdom came to those who studied it and lived by its
precepts. For the philosopher-teachers the life of the philoso-
pher served as the lived example of a school's teaching. We find
a parallel in the wisdom tradition's picture of the sage (see
Ecclus 39:1-11).
Special virtues were associated with the patriarchs of the
twelve tribes of Israel. Joseph was often held up as a model (read
Gn 37:1-47:27). He is a wise courtier who overcame the evils
his brothers and others brought upon him. His judicious ad-
ministration saved the kingdom of Egypt and his family.
Joseph's willingness to forgive the brothers who sold him into
slavery was used by Jewish writers as an example of love of
neighbor. Here is a description of Joseph from the Testament of
Benjamin, a second-century B.C.E. writing:
You also, therefore my children, love the Lord God of heaven and earth
and keep his commandments, following the example of the good and
holy man Joseph. And let your mind be unto good, even as you know
me, for he that has his mind right sees all things rightly. Fear the Lord
and love your neighbor,- and even though the spirits of Beliar [i.e.,
Satan] afflict you with every evil, yet they will not rule over you even
as they did not rule Joseph, my brother. How many men wished to kill
him, and God shielded him! For whoever fears God and loves his
neighbor, cannot be struck by the spirit of Beliar, since that person is
shielded by the fear of God. Nor can such persons be ruled over by
means of humans or beasts, for they are helped by the Lord through
the love which they have for their neighbors. (3:1-5)
Teachers of the Law: Scribes, Pharisees, and Rabbis
The Gospels frequently mention Pharisees and scribes as Jew-

ish teachers (e.g., Mk 2:6, 26; 3:22; 7:1, 5). "Rabbi," another
expression used as a title of respect for a teacher, is much less

frequently encountered (cf. Mt 23:7; Jn 1:38). Occasionally a
gospel writer has the people address Jesus as ''rabbi" (Mt 26:49;
Mk 9:5; 10:51; 11:21; Jn 1:49; 4:31; 6:25; 9:2; 11:8). Scribes,
Pharisees, and rabbis were all engaged in interpreting the Jew-
ish Law.
"Scribe" (or in Greek, giammateus) originally referred to
court officials. The scribe with his writing slate is pictured in
Egyptian art going back thousands of years. Originally scribes
were those trained in the craft of writing. They were able to
record the laws, economic transactions, and the complex dip-
lomatic dealings of the king. They might also record the wis-
dom traditions that guided those who served at court. We read
about scribes serving the Jewish kings in 2 Samuel 8:17 and 1
Kings 4:3.
After the Babylonian exile (587 B.C.E.), "scribe" takes on a
new meaning and refers to persons with special learning in the
Mosaic Law. This learning was prized by those who sought to
reestablish the people of Israel on the basis of their ancestral
traditions (Ezr 7:6, 11; Neh 8:1). During the second century
B.C.E., scribes were part of the circle of priests and Levites
trying to keep the people from taking on Greek customs. Their
interpretations of the Law often insisted on ritual purity and
separation from non-Jews. Other scribes may have been sup-
porting those members of the temple priesthood and the Jeru-
salem aristocracy who went along with Greek customs.
Interpretation of the Law played a critical role in the social
and political life of the Jewish people. While one group of
scribes and Levites criticized the corruption of those who were
trying to turn Jerusalem into a Greek city-state, another group
took a more radical step. In the middle of the second century
B.C.E., they separated from other Jews. We knew very little
about this group, called "Essenes," until a library of Essene
scrolls was discovered in the caves at Qumran. There, below
12 JESUS AS TEACHER
the hills near the Dead Sea, archaeologists uncovered the re-
mains of a monastic settlement. Inkwells and remains of long
tables suggest that one of the rooms was used for copying the
biblical scrolls, as well as for preparing books of community
laws and liturgies, books of biblical interpretation, and the
other writings that make up the library. In addition to the rules
for those who lived in the desert settlement, other rules apply
to groups of Essenes who lived in towns and villages. We do not
know how large this movement of pious Jews was. However,
archaeological remains show that the monastic community
had to be refounded after an earthquake in 31 B.C.E. It then
continued to exist until the Romans destroyed the settlement
in 68 C.E.
Hints about the early history of the group are found in their
interpretation of the prophets, but we cannot with any certain-
ty attach the symbolic references to persons and events known
to us from other sources. Prophetic texts were said to have
predicted that their founder, known only as the Teacher of
Righteousness, would withdraw to form a new covenant with
God in the desert. They foretold the conflict between the
Teacher and someone called the "Wicked Priest." The "Wicked
Priest" even pursued the Teacher and his followers into the
desert where he attacked them on a feast day.
Essenes felt that people whom they referred to as "interpret-
ers of smooth things" and "teachers of lies" were leading other
Jews astray. One of the longest scrolls, the Temple Scroll, pub-
lished in 1977, gives the Essene prescription for purification
and reconstruction of the Temple in Jerusalem. A new priest-
hood of unquestioned purity would be established. All the peo-
ple would finally turn to obey God in complete holiness. This
definition of holiness included avoiding persons, situations,
and foods that made one "unclean" or "polluted" in God's eyes
as well as a strict ethical code. Here is a passage from that
scroll:
. . . . unclean . . . You shall not pollute yourselves with them. . . .

And everyone who lifts from their bones or from their carcass skin,
flesh or claws shall wash his clothes and bathe in water. And after the
sun is set he is clean. So warn the Israelites against all the unclean-
ness. They shall not defile themselves with the things which I tell you
on this mountain. For I, Yahweh, dwell among the Israelites; so make
yourselves holy and be holy. . . . Appoint judges and officers for your-
selves in all your gates so that they may judge the people with just
judgment, and not accept bribes and not pervert justice. . . . Justice,
justice you shall strive after so that you may live and inherit the land I
give you as an inheritance forever. And the man who takes a bribe and
perverts justice in judgment shall be killed, and you shall not be afraid
of killing him. You shall not behave in your land as the Gentiles
behave; in every place they are accustomed to sacrifice. . . . and place
for themselves stone images to bow down before them. (Column 51)
Traditions of biblical interpretation and legal observance dis-
tinguished groups of Jews from one another. The expression
"the pious" (hasidim) appears to have been used by some
groups to describe their opposition to a lax interpretation of the
Law that threatened the distinctiveness of Judaism. The Phar-
isees were a group of nonpriestly interpreters of the Law who
also emerged from the hasidic movements of the second cen-
tury B.C.E. The Greek name "Pharisee" appears to be taken
from the Aramaic Perisaye, "separated ones." Perhaps it was
originally a nickname pinned on the group by others who ob-
jected to their interpretation of the Torah.
The Pharisees insisted that the Law should be carefully ob-
served. In addition to the written Law, they also appealed to a
tradition of "oral Law," which they said had been handed down
from Moses and the "elders." Mark 7:3 refers to traditions
about washings before meals that the Pharisees observed. Al-
though Jesus attacks this concern with food rules and purifica-
tion rituals as missing the point of what God really asks of
humans, the Pharisees were proud of the care with which they
observed dietary and purity laws. They also called for careful
observance of the Sabbath and other feast days.
14 JESUS AS TEACHER
For the Pharisees, study of the Law was even an act of wor-
ship. If they could spread knowledge of the Law among the
people, Israel would become a holy people. Paul had been a
Pharisee before he became a Christian. As we noted, in the
New Testament "rabbi" occurs rarely. It seems to be a general
word of respect for a teacher. However, after the Temple was
destroyed in 70 C.E., the Pharisees became the leading teachers
of Judaism. Without the Temple, the priests and Levites who
carried out the rituals there had no function. The Essene com-
munity had been destroyed by the Roman army. The Romans,
however, permitted some Pharisees to establish a school for the
study of the Law. During this period "rabbi" came to be used
for a person who was a teacher and interpreter of the Law. As
the rabbinic tradition came to be written down between 70 and
200 C.E., a chain of teachers going back to the second century
B.C.E. was created.
The most famous members of this chain were a pair of teach-
ers known as Hillel and Shammai, both of whom lived at the
end of the first century B.C.E. Each is said to have headed a
school of Torah scholars. The two schools differed in details of
interpretation. Hillel became known as milder than Shammai.
A later legend said of Shammai that when his daughter-in-law
had a son on the Feast of Tabernacles, Shammai had a hole
made in the ceiling and the roof covered with branches so that
the child would celebrate the feast as required by the Law.
Hillel is said to have been responsible for a ruling that ap-
peared to contradict the Torah but which had important eco-
nomic consequences. Deuteronomy 15:1-11 requires that all
debts be forgiven every seven years. The result was that people
were reluctant to lend money to others when a sabbatical year
was likely to lead to cancellation of the debt. Economic factors
such as trade and taxes collected in coin made loans a frequent
necessity in the Roman period. Hillel solved the dilemma by
introducing a judicial procedure called prosbule, which pro-

tected the creditor during the sabbatical year. The loan had to
be made before a court with the following declaration: "I,
[creditor's name], deliver to you, judges of [name of place], the
declaration that I may demand payment of all my outstanding
debts at any time I choose." An Aramaic loan document from
55/56 C.E. has the debtor promise repayment of a loan by a
certain date. If the debtor defaults, a 20 percent penalty is add-
ed to the loan even if the loan falls due during a sabbatical year.
These examples show how important interpretation of the
Law could be in everyday life. In order for a scribe, Pharisee,
Essene, or rabbi to become a teacher of the Law, he would have
to spend years studying the Law under a teacher. Young men
would have to journey to the teacher and be accepted as his
students. Acts 22:3 reports that Paul had gone to Jerusalem to
study with one of the most famous teachers there, Gamaliel.
Most people would never be able to study the Law under a
famous teacher. Their knowledge of the Law came through the
reading and interpretation that took place in the local syn-
agogue on the Sabbath.
Jews pointed to this synagogue teaching with pride. Josephus
commented that "he [Moses] made the Law to be an excellent
and necessary subject of instruction in that it is not to be heard
but once or twice or frequently, but he ordained that every
week the people should set aside their other occupations and
gather to listen to the Law and learn it accurately" [Against
Apion ii.17 [175]). Philo jca. 20 B.C.E.-50 C.E.), a Jewish philos-
opher whose allegorical interpretations of the Greek Old Testa-
ment sought to show that it contained philosophical wisdom,
described the synagogues as schools that taught virtue and the
"ancestral philosophy" [Life of Moses ii.39 [216]). For Philo, the
Law provides all the people with a virtue the philosophers had
taught only to the educated minority.
16 JESUS AS TEACHER
Prophets and Visionaries

As people began to make interpretation of the Law the center
of Jewish life in the two or three centuries before Jesus, proph-
ets as guides for the life of the nation appear less frequently.
The last prophetic writings in the Old Testament, Haggai,
Zechariah, and Malachi, are not later than the fifth century
B.C.E. Scholars think that prophets may have continued to be
minor functionaries attached to the Temple (see 1 Chr 25).
Often scribes and Pharisees would use the writings of the
prophets as examples of how the Law is to be interpreted. Mat-
thew 5:17, for example, speaks of Jesus' teaching "fulfilling the
Law and the prophets/' The Hebrew prophets had often called
the people to repentance. They had insisted that the injustice,
idolatry, and evils of the nation were breaking the bond that
God established with the people through Moses. Deuteronomy
18:18-19 promises that God will raise up another prophet like
Moses to lead the people. In Jesus' day, some groups like the
Essenes were hoping to see that Mosaic prophet appear to-
gether with a true Davidic king and a true priest. But until
these "messianic" figures came, the people were to be guided
by those who interpreted the Law.
Interpreters of the Law could not fulfill the functions of
prophets. They could not speak a word of warning to the na-
tion. They could not point to new manifestations of God's
power of judgment in the future, nor could they call rulers or
priests to answer for conduct that went against the will of God.
Prophecy provides insights into the actions and judgments of
God.
Persons spoke and wrote prophetic words about their own
time. Some continued along the lines established by the Old
Testament prophets. But we also find a new type of writing
known as "apocalyptic" (from the Greek word for "revelation")
writing, which many scholars think began as early as the third
century B.C.E. Often presented as the visions of a past figure

like Adam, Enoch, Moses, Abraham, Daniel, or Ezra, these
apocalyptic writings look to a future in which God will over-
throw the evils of the world and establish a new kingdom of
righteousness.
Some include visions of heavenly regions that the seer or
prophet had visited along with oracles of the future learned
from angels. Others look down through the future history of
Israel to the end time. The prophecies contained in these writ-
ings often draw on complex symbolism with roots in ancient
mythology, earlier biblical writings, wisdom traditions, and
the like. Therefore many scholars think of apocalyptic works
as the result of study and reinterpretation of earlier traditions.
The Book of Daniel refers to "the wise" who instruct the peo-
ple (11 :33, 35). Apocalyptic prophecy may have been learned in
groups of teachers and followers.
The symbolic character of apocalyptic writing also suggests
that apocalyptic prophets limited their teaching to groups of
like-minded sympathizers. These writings presuppose the abil-
ity to decipher their veiled allusions to persons and events.
Scholars have classified different types of prophecy, vision, and
speech within such writings. One common sequence of themes
in apocalyptic predictions has five elements: (1) evil times;
(2) divine intervention; (3) divine judgment; (4) punishment of
the wicked; and (5) deliverance and rejoicing of the righteous.
Here is an example of a revelatory speech on salvation and
judgment from 1 Enoch 1:3-9. Enoch is speaking:
Concerning the elect I said, and took up my parable about them: The
Holy Great One will come forth from His dwelling, and the eternal
God will tread upon earth, on Mount Sinai, [and appear from His
camp] and appear in the strength of His might from the [highest]
heaven. And all will be struck with fear, and the Watchers [referring to
rebellious angels] will quake, and great fear and trembling will seize
them to the ends of the earth. And the high mountains will be shaken,
18 JESUS AS TEACHER
and the high hills be made low, and melt like wax before the flame.
And the earth will be [completely] torn apart, and all that is upon the
earth will perish, and there will be a judgment on all. But with the
righteous He will make peace, and will protect the elect and mercy
will be upon them. And behold, He comes with ten thousands of his
holy ones (i.e., angels) to execute judgment on all, and to destroy the
wicked: and to convict all flesh of all the evil works which they have
committed, and of all the things which the wicked sinners have said
against Him.
In this vision God comes to Sinai as the divine warrior. God's
coming brings judgment and destruction to the wicked, mercy
and peace to the righteous.
Other oracles in the Enoch tradition detail the sins for which
the wicked will be punished. They bear false witness, oppress
others, and persecute the righteous:
Woe to you witnesses of falsehood! And to those who prepare oppres-
sion, for you shall soon perish. Woe to you sinners, for you persecute the
righteous! For you shall be handed over and be persecuted by oppression
and its yoke will lie heavy upon you. (1 En 95:6-7)
They have used violence and unjustice to gain great wealth.
Some may even think that the "wicked" are really righteous
persons:
Woe to you sinners! For your wealth makes you appear like the right-
eous, but your hearts reprimand you as sinners, this will be testimony
against you, as a record of your evil deeds. Woe to you who eat the best
bread and drink wine in large bowls, trampling upon the weak people
with your power. Woe to you who always have water available to you,
for you will soon be consumed and wither away, for you have fore-
saken the fountain of life. Woe to you who carry out oppression, deceit
and blasphemy! There will be a record of evil against you. Woe to you,
O powerful people! You who coerce the righteous with your power, the
day of your destruction is coming! In those days, at the time of your
condemnation, many and good days will come for the righteous ones.
(1 En 96:4-8)
The wicked lack wisdom; "they are devoid of knowledge and
wisdom, so they shall perish together with their goods and
with all their glory and honor" (1 En 98:3). They place a false
confidence in the wealth they have piled up:
Woe to you who gain silver and gold by unjust means; you will then
say, "We have grown rich and accumulated goods, we have acquired
everything that we desired. So now let us do whatever we like;
. . . "Your lies flow like water. For your wealth will not endure but it
will take off from you quickly for you have acquired it all unjustly, and
you shall be given over to a great curse. (1 En 97:8-10)
The condemnation of oppression and injustice in pursuit of
wealth recalls the Old Testament prophets. However, the im-
pending judgment is no longer limited to Israel's defeat by her
enemies. It embraces the whole earth and all its inhabitants.
When the end time comes, God will intervene through heav-
enly agents. The pattern of sin, judgment, and restoration from
Israel's salvation history is brought to a climax. The evils of the
age in which the apocalyptic seer lives are the worst that have
ever existed on earth. Mark 13:14-23 contains a collection of
sayings about the woes of the last days. They will be so bad that
even "the elect" would not survive if God had not shortened
the days of tribulation (Mk 13:20). Mark 13:24-6 links judg-
ment to the coming of the Son of man. The "Son of man" first
appears as a heavenly figure whose ascent to God's throne sig-
nifies the salvation of the righteous in Daniel 7:13-14.
As the warnings against false prophets and messiahs in Mark
13:21-2 indicate, prophetic figures might claim to know the
signs of the end time. They might lead people to follow them
by claiming that they were inaugurating the last days. The
prophecy in Malachi 4:5-6 (Hebrew text, 3:23-4) led to expec-
tations that an Elijah figure would come to prepare the people
before the coming of the Lord in judgment. In some cases Elij-
ah's role is tied to that of Enoch (1 En 90:31 ; 4 Ezr 6:26). John
the Baptist is the best-known preacher of repentance. He is
identified with the Elijah figure in Matthew (11:13-14; 17:
10-13).
We have less information about other figures who may have
20 JESUS AS TEACHER
claimed prophetic roles. Josephus speaks of "deceivers" who

led the crowds into the desert with promises that they would
repeat signs of God's deliverance (Antiquities xx. 167-8; War
ii.259). An Egyptian Jew led a crowd into the wilderness with
promises to march on Jerusalem, seizing it through a divine
intervention that would collapse the walls of the city (Antiqu-
ities xx. 169-72; War ii.261-73; Acts 21:38). These examples
suggest that some persons expected political deliverance for
Israel through a miraculous reenactment of its exodus and con-
quest experiences.
Josephus also contains reports about individual prophets
who were not leaders of movements. In 62 C.E. a certain Joshua
ben Ananiah is said to have begun to prophesy against the
Temple: "A voice from the east; a voice from the west; a voice
from the four winds. A voice against Jerusalem and the temple,
a voice against the bridegroom and the bride, a voice against all
the people" (War vi.300-9). He continued to preach doom for
seven years, despite attempts to silence him, and was at last
killed during the Roman siege of Jerusalem in 70 C.E. However,
Josephus does not indicate that Joshua ben Ananiah ever gained
a following among the people.
We know very little about the social patterns of teaching and
learning connected with apocalyptic visionaries and other pro-
phetic figures. Those whom Josephus describes as leading the
crowds to see signs and return to the founding experiences of
Israel may not have transmitted any teaching to others. Their
appeal lay in promises of new experiences of God's deliverance.
Israel's enemies and their collaborators would be driven from
the land. The nation could be reestablished on its ancient
foundations.
Although John the Baptist preached repentance to the crowds,
he also had a circle of disciples (cf. Mk 2:18; Lk 7:18; Jn 3:25).
They continued to preach and baptize after their master's death
(Acts 18:25; 19:3). But our only source for the Baptist's teaching
are the few oracles preserved by Christians, who stressed John's

role as forerunner to Jesus.
The apocalyptic writings show evidence of considerable edit-
ing and reinterpretation of earlier traditions. Activity of that
sort suggests that there was some form of scribal teaching and
learning associated with the written works designated as apoc-
alyptic. The classic examples of apocalyptic writing within the
New Testament, Mark 13 and Revelation, also draw on earlier
written traditions to shape their prophecies. But John the Bap-
tist and Jesus do not engage in this formal mode of interpreta-
tion and instruction. Their preaching uses apocalyptic themes
to deliver a message to the crowd orally. The Baptist summons
the people of Israel to repent because the time of God's judg-
ment is approaching. Jesus announces that God's Rule is al-
ready present. People can enter the Kingdom if they recognize
the opportunity to follow Jesus' vision of what it means to live
according to the will of God. People will be judged on the basis
of whether or not they have responded to Jesus' preaching of
the Rule of God.
Clearly, only an upper-class minority had the wealth and
leisure to pursue the kind of learning that went on in the more
formal school settings of antiquity. Only they could travel to
centers like Athens or Jerusalem to hear famous philosophers
or teachers of the Law. Only they could pay teachers to come
and instruct them, their families, and their associates. Only
they could obtain the hand-copied scrolls on which the teach-
ings of the philosophers, the Jewish Scriptures, the commen-
taries on the Law, the sayings of wise men, the apocalyptic
prophecies of the seers, and the like were contained.
The rest of society learned the wise sayings when people
used them in conversation or when they told stories about the
deeds of wise people. They learned the opinions of philoso-
phers from preachers like the Cynics who harangued the
crowds in public places. Some basic stories or themes from
22 JESUS AS TEACHER
philosophy might also find their way into the grammar school
exercises. Jewish people learned about the Law from synagogue
sermons and from popular preachers like John the Baptist. Lo-
cal priests or scribes might tell them how to observe certain
feasts or other provisions of the Law. Stories about their fa-
mous ancestors like Joseph also played a role in teaching the
people. Prophetic figures like John the Baptist carried on the
tradition of addressing new warnings and instructions from
God to the people directly. As we turn to the picture of Jesus as
teacher presented in the Gospels, we will find that his teaching
shares both style and content with a number of the different
forms of teaching that were in existence in his time.
Chapter 2
Jesus, Charismatic Teacher and Prophet
Established "schools" had a process by which persons became

teachers. They would have to spend years as students or disci-
ples of a famous teacher. An outstanding student would then
succeed the master. Others might eventually form their own
group. We have already seen that Jesus did not come out of such
a school. He had not studied the Law with a famous scribe or
been part of a group devoted to interpreting the Scriptures like
the Pharisees or Essenes. This fact about Jesus lies behind the
question preserved in John 7:15: "How does he know letters,
since he has not been taught?" This comment does not imply
that Jesus was illiterate. He would have been taught to read the
Torah scrolls as well as the other forms of reading and writing
common in elementary education. But it suggests that Jesus
had not been taught how to interpret the Scriptures according
to the principles of some school.
Jesus' reply was that he has been taught by God, the one who
sent him. Anyone really concerned with doing God's will
should recognize the source of his teaching and follow him (Jn
7:16-17). Another scene in John shows that early followers of
Jesus also had to face the accusation from Jewish teachers that
they were ignorant and could not presume to tell others the
truth about God's will. This conflict is "acted out" in a story in
which a blind man defends Jesus before hostile Jewish teachers.
He is eventually thrown out of the synagogue for believing that
Jesus is "from God" (Jn 9:13-34).
Scholars have picked up a word from sociology, "charismat-
ic," to describe persons who become leaders outside the normal
23
24 JESUS AS TEACHER
patterns by which societies grant some people authority to

control the actions or beliefs of others. When we say that Jesus
is a charismatic teacher, we are saying two things: first, that he
does not have the normal status, authority, or power systems to
back up what he says, and second, that he is able to convey his
message to groups of people through his personal appeal. These
characteristics might be used by a sociologist to describe many
different types of leaders. Within the Bible there are additional
overtones to the idea of "charism." The word itself refers to
anointing. In the Hebrew Scriptures, special persons were des-
ignated by God's Spirit and often "anointed" to lead the people.
God has chosen this particular individual and provides the
power or inspiration needed for the task. The early leaders of
the tribes of Israel who were called "judges" - kings like Saul
and David - and even prophets could all be spoken of as charis-
matic leaders or teachers.
According to this view, "charismatic" does not refer to the
personality of an individual and its impact on others. Rather,
the word implies that the person has received a calling from
God to undertake a particular mission. Such leaders and teach-
ers represent God's own loving faithfulness and care for the
people.
Jesus' Call and John the Baptist

The story of a person's divine call was often used to bolster the
individual's claim to rule or speak for God. When the priest at
God's sanctuary wanted to stop him from speaking, the eighth-
century B.C.E. Hebrew prophet, Amos, pointed out that God
had taken him from secular occupations to prophesy. He was
not a member of a prophetic guild (Am 7:14-16). Paul referred
to his "call" by the risen Lord in defense of his message that
salvation could come to non-Jews on the basis of faith in Christ
(Gal 1:11-16).
The synoptic Gospels narrate a "call" of Jesus in the scene of
Jesus, Charismatic Teacher and Prophet 25
Jesus' baptism (Mt 3:13-17; Mk 1:9-11; Lk 3:21-22). Each

gospel has told the story differently. Matthew and Luke, who
used Mark's gospel in their own writing, have reshaped the
Marcan episode to fit the story line of their gospels. For their
readers, the infancy narratives have already provided an intro-
duction to who Jesus is and where he comes from. They have
already shown that Jesus was chosen from conception to be
God's spokesperson and the savior of the people. They must
explain how Jesus came to be associated with the Baptist, since
that link might otherwise suggest that Jesus was a disciple of
John's. Luke's infancy narrative set the stage for the rela-
tionship by showing that John recognized Jesus' superiority
even in the womb (Lk 1:39-45).
Matthew adds a dialogue between John and Jesus that shows
that John acknowledges Jesus' superiority and that Jesus "ap-
proves" the Baptist's ministry as preparation for his own (3:14-
15). At the same time, the reader is introduced to Jesus as the
one who "fulfills all righteousness," a theme that is repeated in
connection with Jesus' teaching in Matthew 5:17.
Both Luke and Matthew have changed the role of the heav-
enly voice. In Mark 1:10-11, Jesus' baptism leads to a vision in
which he sees the open heavens and the Spirit, and hears God's
voice addressed to him, since the "you" in the Greek is sin-
gular and not plural: "You are my beloved Son, with whom I
am well pleased." Luke and Matthew depict these events as a
sign to the assembled crowd. This scene identifies Jesus as the
"Son" or servant of the Lord. The descent of the Spirit indicates
that God will be acting through Jesus' ministry. Unlike the
"call stories" of Old Testament prophets (Is 6:1-13; Jer 1:5-19;
Ez 1-2), we are not told anything about Jesus' inner experience,
about a particular commission given to him, or about his reply.
These differences in form suggest that the baptism scene was
not intended to present Jesus as a prophet like those familiar to
the people from the Old Testament.
The reader is prepared for Jesus' coming by the gospel por-
26 JESUS AS TEACHER
traits of John the Baptist. John left his mark on history by being
linked to the ministry of Jesus as "forerunner." John the Baptist
functioned as a prophetic voice in his own right, however. The
crowds may have expected Jesus to follow the type of preaching
begun by the Baptist. The Jewish historian Josephus says that
popular opinion attributed a military defeat suffered by Herod
to God's anger with the king for executing John:
Some of the Jews thought that Herod's army had been destroyed by
God and that he had been justly punished by God because of the
execution of John, called the Baptist. For Herod put to death this good
man who was exhorting the Jews to live upright lives, in dealing justly
with one another and submitting to God, and to join in baptism.
Indeed, it seemed to John that even this washing would not be accept-
able as a pardon for sins, but only as a purification for the body, unless
the soul had previously been cleansed through upright conduct. When
still others joined the crowds around him, because they were quite
enthusiastic in listening to his words, Herod became frightened that
such persuasiveness with the people might lead to some uprising; for
it seemed that they might go to any length on his advice. [Antiquities
xviii.5)
In this passage, Josephus presents the Baptist as a moral re-

former. Baptism purifies only the body; the rest of a person's
life has to be changed by devotion to God and to treating others
justly. The Gospels stress an additional feature of John's
preaching, not mentioned in Josephus. His call to repent was
based on the claim that God would soon judge the world (see
Lk 3:7-9 ; Mt 3:11-12).
Like the Baptist, Jesus went about preaching to the crowds.
He too spoke of God's Rule breaking into human history. Un-
like the Baptist, Jesus did not become known for prescribing a
water baptism to symbolize a person's renewed life of holiness.
The earliest Christians, however, returned to the practice of
baptism to express the new relationship between the believer
and Jesus.
Jesus' Disciples Break with Their World
The story of John the Baptist has already introduced the idea of
two ways in which a person might respond to preaching like
that of the Baptist and Jesus. Most people would remain in
their ordinary lives and relationships, but would seek to live
with a new devotion to God. They might also treat others dif-
ferently as a result. Luke 3:10-14 portrays the Baptist giving
advice to three groups about how they should live:
1. "The crowds" should share what they have with those who
have nothing (v. 11).
2. "Tax collectors" must avoid the greed and extortion for
which the group as a whole was known and take care to
collect only those taxes that were really owed (vv. 12-13).
3. "Soldiers" are also told to avoid certain characteristic vices
of their class, robbing the subject population by violence or
fraud, and grumbling over wages (v. 14).
Although Luke has put this teaching in the mouth of the Bap-
tist, he certainly intended his Christian readers to recognize
that it was addressed to them as well.
Most of those who accepted Jesus' preaching would have seen
it as addressed to their daily lives. However, Jesus also gathered
a group of disciples who made a much more radical break with
everyday life. Luke presents the "paradigm" for this type of
disciple in the calling of Peter (Lk 5:1-11). Jesus summons
Peter, James, and John to leave their lives as fishermen and
follow him. They will be involved in Jesus' ministry of preach-
ing. Luke 8:1-3 reports that in addition to the "twelve," who
accompanied Jesus on his preaching mission, several women
who had been healed by Jesus were also part of the mission.
They were apparently women who had inherited property that
they were using to support Jesus and his disciples.
In our mobile society it is not too shocking to hear of people
changing their life-style, even abandoning family and friends,
28 JESUS AS TEACHER
and moving to some other part of the world. We all know of

people who have done that in order to spread a message of
peace and justice by contributing their lives and talent to devel-
opment in a poor area of the world. Even if they are not engaged
in converting others to the religious message of Christianity,
many of these people have been inspired by Christian ideals
and will work under the sponsorship or protection of organiza-
tions that have their roots in Christianity. Of course we may be
surprised if one of our children, students, friends, or associates
does something like this, but we can understand what they are
doing and why.
In Jesus' time such forms of "uprooting" were evidence that
disasters like war and famine had destroyed the traditional
society of villages and towns. In that society children followed
the occupations of their parents unless displaced by natural
disaster, war, or enslavement. People lived in the same commu-
nities for generations. Priests, scribes, and Levites would be the
sons of other priests, scribes, and Levites. They would also
marry the daughters of such persons. Peter, James, and John were
fishermen because their fathers were fishermen, and so on.
The traditional villager would have been quite shocked to
have Jesus and his followers break with the ancestral ways of
life. The Gospels report that even Jesus' relatives were con-
cerned. They were not sure what had happened to him. Jesus'
enemies argued that anyone who behaved as he did must be
"crazy" (i.e., possessed by Satan; see Mk 3:20-35). Jesus de-
fends himself by insisting that his preaching and healing are a
sign that God's Rule is destroying the power of Satan. He then
insists that the true test of "family" is not blood relationships
but doing the will of God.
It is important to remember this social context of Jesus' sum-
mons to discipleship when we read some of the radical sayings
in the Gospels about abandoning home and family ties. In
Jesus' culture, people who broke with their families and "home
territory" might experience that as losing their identity. Prac-

tically everything about a person was determined by the place
and patterns of relationship into which he or she was born. The
life cycle did not include a period of adolescence in which
people spent time asking what they would do as a trade or
whom they would marry or where they would live. A person's
family would settle things like that just as families do in some
traditional cultures today. Read the Parable of the Prodigal Son
from this perspective (Lk 15:11-32), and note how quickly the
younger son loses his identity and moral character when he
leaves his father's farm.
Naturally those young men who left home to study with a
famous teacher in Jerusalem or to join a religious sect like the
Essenes had a substitute for the parental identity they left. But
Jesus was not established as a teacher like the famous rabbis of
later generations. Mark 6:1-6 reports that people in Jesus' own
hometown were the most skeptical about him. That skep-
ticism is the negative side of a traditional society. A person's
identity is thought to be fixed. Someone like Jesus who breaks
the established patterns of life would have a very difficult time
persuading others that he is right to do so. And it certainly
must have been difficult for the disciples to accept Jesus' call to
break with their own families and occupations to follow him.
The Gospels preserve a number of radical sayings that show
that a disciple must be ready to give up all these relationships
for Jesus. Jesus does not claim that having a family, home, or
occupation cuts a person off from God. But he insists that it
would be wrong if a person who had a calling to serve God in
some particular way let family or anxieties about material
things cancel out that call. Jesus warns a would-be follower
that he himself has become even more homeless than the ani-
mals (Mt 8:18-20). An even more shocking saying says that
following Jesus must take priority over funeral rites for one's
father (Mt 8:21-22). Jesus tells his disciples that they are not to
30 JESUS AS TEACHER
concern themselves with making sure they have the material

goods necessary for their mission. They will have to rely on the
goodwill and hospitality of the people to whom they preach
(Mt 10:9-11).
How does Jesus deal with the anxiety that such a way of life
creates? He insists that just as God cares for all things in cre-
ation, so God hears and cares for those who are doing God's
work (Mt 6:25-33; 10:29-31). He points out that people who
do nothing but worry about making themselves "secure" have
no control over much of their lives. Thieves can always steal
your money (Mt 6:19). A rich person can drop dead right in the
middle of plans to expand and make even more money (Lk
12:16-21). Trusting that God will provide for those who have
committed themselves to the Kingdom is not so foolish as we
may feel. Of course, as we have seen, Jesus does not assume
that God is going to work miracles in order to care for his
followers. Jesus points to the hospitality and goodness of other
people who will aid the disciples. Luke 12:33 speaks of those
who will sell possessions and give to the poor as their way of
entering the Kingdom.
Jesus' Message Is for All

Many teachers had a limited audience. They spoke to educated
persons, most often men, who were seeking some higher in-
sight into interpreting the Law or "wisdom" about divine
things or the teaching of a philosophical school. The "prophet-
ic" character of John the Baptist and Jesus is shown in the fact
that they are not primarily teachers of specialized disciples.
They both appealed to the crowds. God was calling the whole
nation in repentance. The authorities were alarmed by the in-
fluence both men had over the crowds. Such fears apparently
led to the deaths of both John the Baptist and Jesus.
Their preaching drew on the Old Testament tradition in
which the prophetic call to repentance and renewal before

God's judgment is addressed to Israel. Those who obeyed and
repented would make up the ''remnant" or the true Israel,
which would be vindicated at the judgment. A prophetic word
attributed to the Baptist (Mt 3:7-10; Lk 3:7-9) warns against
relying on descent from Abraham for salvation. God can raise
up new "children" for Abraham even from the stones. Divine
judgment is imminent. People must show the fruits of holiness
in their lives.
The Gospels suggest that Jesus did more than call a sinful
people to renewed righteousness as the prophets had done be-
fore him. They preserve slanders against Jesus for associating
with "tax collectors and sinners" (e.g., Lk 5:30; 7:34; Mt 11:19;
15:1-2). This expression is intended to cover all persons who
were outcasts in Palestinian society. The expression "sinner"
could refer to two groups: (1) Jews who had abandoned the
obligations of the Mosaic Law but could be reconciled to God if
they repented; or (2) non-Jews, who were considered "sinners"
by definition, since they were without the Law and did not
worship God. "Tax collectors" are associated with other groups
of sinners in the Gospels: "robbers, evildoers, adulterers" (Lk
18:11); "harlots" (Mt 21:32); and "non-Jews" (Mt 18:17). Dis-
honesty and extortion were commonly associated with persons
who collected taxes and tariffs (e.g., Lk 3:12-13).
Luke 7:33-4 (Mt 11:18-19) contrasts the Baptist's ascetic
life, his abstaining from food, with Jesus' enjoyment of meals
in quite diverse company. People called the Baptist "possessed"
(Lk 7:33) and Jesus a "glutton and drunkard, friend of tax col-
lectors and sinners" (Lk 7:34). The Baptist's behavior points up
the repentance called for in his preaching. However, many peo-
ple did not see it as a "sign" for their times; they dismissed
John as "demon possessed" or, as we might say today, a
"crackpot" or "fanatic." Jesus comes living the life of an ordi-
nary person and is dismissed as wanton. Since this is directed
32 JESUS AS TEACHER
at Jesus by those who reject his teaching and is parallel in

calling the Baptist possessed, it cannot be taken as evidence
that Jesus does not adopt a way of life that set him apart from
other Jews. He does not follow special rules about food, drink,
and clothing that mark him as a holy person.
The saying appended in Luke 7:35 affirms that both the Bap-
tist and Jesus are "Wisdom's children." They are the mes-
sengers sent by divine wisdom (see Wis 7:27) and rejected by a
foolish generation. Luke concludes the previous section with a
comment modeled on this proverbial saying. Luke 7:29-30
speaks of "all the people, even toll-collectors" accepting John's
baptism and thus "vindicating God/' while the Pharisees and
those learned in the Law reject John and "God's plan."
Luke's division between those (including outcasts like toll
collectors) who accept God's plan of salvation and teachers of
the Law who reject it seems to oversimplify the situation. Luke
13:31, for example, preserves an early piece of tradition in
which Pharisees warn Jesus about a plot against him. Luke 5:17
included them among those who came to hear Jesus. Matthew
preserves the traditions of Jewish Christians who found in
Jesus' teaching the true interpretation of the Law (e.g., Mt
5:17-20). Such evidence suggests that Jesus' appeal to the
crowds was not based simply on his rejection of what people
had learned in the Law as the way to holiness.
The Gospels often differentiate between the "crowds" and
the "disciples." The latter receive teaching from Jesus in pri-
vate (e.g., Mk 4:10-20; 7:17-23; 10:10-11, 23-31) as well as
witnessing his public teaching. Christian readers will identify
with the disciples. Jesus' teachings on mission (Mt 10:16-42)
reflect both the hostility and the unexpected kindness to
which the first Christians were subject. The picture of Jesus
surrounded by disciples makes it evident that he is understood
as a teacher and not simply a wandering miracle-worker.
However, the crowd-disciples contrast also creates some dif-
ficulties in understanding the audience of Jesus' teaching. Mat-

thew 10:1-4 prefaces the mission discourse with the list of the
twelve. Mark 6:7 (also Lk) mentions only that the twelve were
sent. Does this division mean that a different level of teaching
or holiness was required of the disciples chosen to spread Jesus'
message about the Reign of God? Most scholars think that
Jesus did not intend to create a special class of disciples with
its own rules of holiness. Nor was the spread of the gospel
limited to the twelve.
Luke 10:1 meets this problem by speaking of an additional
group sent out on mission. Their instructions are based on
material associated with the sending of the twelve, a tradition
preserved in Luke 9:1-6. The episode in Luke 10 appears to be
a parallel tradition used by Luke to show that others will be
associated with the mission. Luke 10:2 links the additional
"sending" with a saying about the abundant harvest (cf. Mt
9:37-8; Jn 4:36-8). "Harvest" is used as an image for God's
judgment in the Hebrew Scriptures (cf. Jl 4:1-13; Is 27:11-12).
Luke reflects this imagery by adding the woes against towns in
which Jesus had preached to this mission charge (10:13-15). As
persons "sent" by Jesus, those who preach the gospel represent
Jesus and ultimately God. Accepting or rejecting their preach-
ing is equivalent to accepting or rejecting Jesus (Lk 10:16).
Luke has used this episode to show the reader that participa-
tion in Jesus' ministry was not limited to the twelve. Jesus is
able to select an additional seventy(-two) from among his fol-
lowers. A larger group of witnesses to Jesus' ministry is pre-
sumed by the selection of Matthias in Acts 1:23-6. If we under-
stand Jesus' teaching as directed primarily to the "crowds" and
as creating a larger group of followers than the twelve, an addi-
tional question remains: Were women disciples of Jesus?
Again Luke provides some of the most explicit hints that
they were. Luke 8:1-3 includes several prominent women
along with the twelve in Jesus' Galilean ministry. The associa-
34 JESUS AS TEACHER
tion of women with a male teacher seems to have been a strik-

ing departure from cultural norms. John 4:27 has Jesus' disci-
ples comment disparagingly on his conversation with the Samar-
itan woman, who served the Johannine community as a model for
a woman believer and missionary (Jn 4:7-42). Although Mary
Magdalene is well known in early Christian tradition, Joanna,
identified as wife of the manager of one of Herod's estates, and
Susanna are otherwise unknown. Luke may depend on an early
tradition for the list of names. These women are able to use their
own possessions to provide for Jesus and his followers.
Luke 8:19-21 recasts the Marcan tradition about disbelief
among Jesus' relatives (cf. Mk 3:20-1, 31-3) to include Jesus'
mother and brothers among those who hear the word of God
(also see Lk 1:38; 2:19, 51). Jesus' women followers are present
at the cross (23:49), discover the empty tomb (24:10), and are
included with the twelve and Jesus' relatives in the group
awaiting the Spirit in Jerusalem (Acts 1:14).
The picture of women disciples should not be limited to the
"service" they provide for Jesus and the others. As "hearers of
God's Word," they too receive the teaching of Jesus. The story of
Martha and Mary in Luke 10:38-42 makes this point clear. It
repeats the lesson of Luke 8:21: Listening to the word takes
priority over all other concerns. The picture of Mary at Jesus'
feet makes it clear that she is receiving instruction just as male
disciples would have done. Martha's preoccupation with prepar-
ing Jesus' meal has kept her from the role of student (v. 40).
When Jesus asserts that Mary "has chosen the good part" (Lk
10:42), he breaks with society's expectation that women should
behave as Martha does and busy themselves honoring Jesus with
a special meal. Jesus insists that he does not require "hospi-
tality" (cf. rejection of preoccupation with physical needs, Lk
8:18; 21:34). Martha should drop her preparations and join her
sister (Lk 10:42a, "one thing is necessary").
The Johannine tradition preserved another story about Mar-
tha and Mary that shows them to have been friends of Jesus.
There Martha learns that Jesus is "resurrection and life77 (Jn

11:1-44).
These stories in which women are remembered as disciples of
Jesus, not simply members of the larger crowd that came to hear
him, raise questions about passages in the Gospels that seem to
exclude them from any public role as disciples. This pattern is
evident in Mark. Women are acknowledged to have been "fol-
lowers'' of Jesus (Mk 15:40; 16:8), but in the gospel narrative
they are never part of the "inner circle" of those around Jesus. It
is this "inner circle" that receives private teaching from Jesus
(Mk 4:11, 33-4). Women are "hidden" in the crowd scenes,
which refer to "men" apart from women and children (Mk 6:44;
14:21) or mention them in passing (9:35-7; 10:13-16). With the
exception of the woman with the hemorrhage, who approached
Jesus in the midst of a crowd (5:24-34), women are always
healed at home, not in public. The Syro-Phoenecian woman
who wins healing for her daughter in debate with Jesus is a
Gentile and thus an outsider (7:24-30).
The episode about children being brought to Jesus (Mk
10:13-16) at one stage in the tradition may have been similar
to the Martha and Mary story. Marriage contracts from this
period sometimes included stipulations on how far a wife
might go from her home without her husband's permission.
She had to be able to return within the day. She could check on
wandering children and livestock and visit neighbors and rela-
tives who lived nearby. The "they" bringing children to Jesus
would be village women of this sort. Bringing their children
also enabled them to hear Jesus' word. By rejecting attempts to
keep the children away, Jesus affirms the place of women
among his followers. If the children were pushed aside, then
the women looking after them would have to return to their
homes. By accepting the children, Jesus enables their mothers
to hear his word and become believers.
However, the passage as we have it in Mark has been shifted
away from its emphasis on inclusiveness among Jesus' disci-
36 JESUS AS TEACHER
pies by the addition of the sayings on "becoming like a child"

to enter the Reign of God (vv. 14b-15). The saying appears
independently in Matthew 18:3 and in a variant tradition in
the second-century collection of Jesus' sayings transmitted by
the Gnostics, the Gospel of Thomas (Saying 22). It may also
underlie the dialogue in John 3:3-5 on rebirth through the
Spirit. Other sayings of Jesus use the child to exemplify the
attitude toward "greatness" that Jesus' followers should have.
They allude to receiving a child as equivalent to receiving Jesus
(Mk 9:33-7; Mt 18:1-6; Lk 9:46-8).
Another episode in which the actions of women in Jesus'
entourage are a source of conflict among the men surrounding
Jesus is Jesus' anointing by a woman (Mk 14:3-9; Mt 26:6-13;
also Jn 12:1-8 and Lk 7:36-50). The Johannine version of the
story identifies the woman as Martha's sister Mary and the
protesting disciple as Judas. But the basic structure of the story
follows that in Mark and Matthew. The woman who anoints
Jesus recognizes what his male disciples do not: that he is the
suffering servant about to die. Her insight into Jesus' true iden-
tity and the divine plan of salvation is vindicated by Jesus. In
that situation the pious reasoning of the disciples is rejected
just like that of the scribes and Pharisees who had been out-
raged by Jesus' attitude toward the Sabbath.
Luke's version of this story is quite different. Jesus' anointing
has been conflated with the Parable of the Two Debtors (7:41-
3) and a story of the pardoning of a sinful woman. Jesus' oppo-
nent is Simon, a Pharisee who protests the fact that Jesus,
renowned as a prophet, does not stop the sinner from touching
him. Jesus defends the woman's gesture as an act of hospitality
and love that forms a sharp contrast to the deficiencies of Si-
mon's hospitality. The story shows Luke's reader that for-
giveness and salvation have come to one of the despised of
Israel. The woman has shown the superiority of her love and
faith to that of Jesus' host. This point is underlined by the
Parable of the Two Debtors (Lk 7:40-2), since even Simon rec-
ognizes that the debtor who had been forgiven a larger sum
would love the creditor more (v. 43). The sinful woman,
scorned by righteous people, is more open to God's love and
mercy than the Pharisee Simon. Thus this story defends the
association with "tax collectors and sinners" for which Jesus
was criticized.
The gospel narratives present us with a tension between in-
herited traditions about the openness of Jesus' teaching to all
persons, sinners, the outcast, even women and children, and
the narrower group of disciples identified as the twelve. The
Marcan picture of Jesus as a public teacher surrounded by male
disciple-students has been seen by some scholars as an accom-
modation to Hellenistic stereotypes of the philosopher-teacher.
Women who learned from philosopher-teachers did so in the
home, where a teacher might give private instruction to friends
of the patron or patroness. The few Hellenistic women known
for philosophical wisdom usually followed the footsteps of
male relatives, either fathers or brothers.
The traditions that represent Jesus as teacher interacting
with women challenge this stereotype. Jesus commends "hear-
ing the word" to women disciples. He defends their insight and
deeds as true to the salvation God intends. He makes it possi-
ble for women to approach him by accepting the children they
bring with them.
Jesus' teaching is not addressed to an elite. One does not have
to have the opportunity for special education and training as
students in philosophical schools did. One does not have to
belong to a group like the Essenes or Pharisees, who had shaped
all aspects of life around understanding the righteousness in
the Law. The Syro-Phoenecian woman and the Samaritan
woman show that a person did not even have to be Jewish to
understand Jesus' message about the Reign of God and to share
in its benefits.
Chapter 3
The Style of Jesus7 Teaching
Jesus spoke with a prophetic voice to all people. Understanding

his message did not require special education or even a life that
had been marked by holiness in a special way. Ordinary people
heard Jesus' words as the word of God addressed to them. Jesus
did not use a "scholarly" or "technical language" such as we
find in philosophical writings of the time or in legal disputes
over the meaning of the Law. The references to the Law and
other images taken from the Hebrew Scriptures are ones that
would have been well known to Jesus' audience..Other images
in Jesus' teaching reflected the daily life and experience of
people.
Since we do not live in Jesus' world as part of our "everyday
life," we often have to use the findings of archaeology and the
study of other writings from the time to understand Jesus' im-
ages. Even then we may not be sure whether Jesus is simply
reporting what people did or whether he has exaggerated a
commonplace situation in order to make a point. The well-
known Parable of the Sower (Mk 4:3-8) is a good example of
this problem:
A sower went out to sow. And as he sowed, some seed fell along the
path, and the birds came and devoured it. Other seed fell on rocky
ground, where it had not much soil, and immediately it sprang up,
since it had no depth of soil; and when the sun rose it was scorched,
and since it had no root it withered away. Other seed fell among
thorns and the thorns grew up and choked it, and it yielded no grain.
And other seeds fell into good soil and brought forth grain, growing up
and increasing and yielding thirtyfold and sixtyfold and a hundredfold.
38
The Style of Jesus' Teaching 39
Most of us plow up our gardens and prepare the soil before

sowing seed. We do not toss seed on rocky ground. Roman
treatises on agriculture show that plowing before sowing was
also the usual practice in the first-century Mediterranean.
Other scholars have found references in rabbinic writings
and the following story from Jubilees 11:10-13 to suggest that
seed was scattered first and then plowed in:
And prince Mastema sent crows and birds so that they might eat the
seed which was being sown in the earth in order to spoil the earth so
that they might rob humans of their labors. Before they plowed in the
seed, crows picked it off the surface of the earth. . . . And the years
began being barren because of the crows. . . . If ever they were able to
save a little from all of the fruit of the earth in their days, it was with
great effort.
The author of Jubilees goes on to explain that the fourteen-
year-old Abraham saves the people from the crows by sending
the birds back to the heavens before they land. The people were
able to harvest enough food to eat. Then Abraham changes the
design of plows so that the farmers are able to feed the seed
down along the plow handle as they plow. Thus the seed is
buried immediately and the crows are not able to get to it
(Jubilees 11:18-24). Scholars date Jubilees to the second cen-
tury B.C.E. The story about Abraham turns on an agricultural
innovation that changed the practice of sowing and plowing.
What about the sower in Jesus' parable? Our evidence leaves
a number of possibilities open. Perhaps, Jesus was simply de-
scribing the way in which crops were sown. The story draws a
lesson from the facts of everyday life in Galilean villages. Or,
the sower was acting in a way that appeared foolish or outdated.
In that case, the hearer would conclude that it is a miracle that
he got such a harvest. Another possibility is that Jesus and his
audience were familiar with the Abraham legend. In that case,
Jesus would be suggesting that the harvest in his story comes
without miraculous intervention or the latest agricultural
40 JESUS AS TEACHER
technology. A final possibility is that Jesus was not thinking

about agricultural practice at all but about passages in which
the Hebrew Scripture speaks of how the word of God or the
wisdom of God comes to humans. Those who receive and at-
tend to it gain a rich harvest (e.g., Is 55:10-11; Ecclus 6:18-21).
The allusions to Scripture can be combined with any of the
first three possibilities. Since other parables also seem to com-
bine an echo of Scripture with an image from everyday experi-
ence, we may assume that such is the case here as well. We
cannot decide with certainty what Jesus' audience assumed to
be the normal routine of plowing and sowing. Archaeology
might someday provide evidence that would clarify the issue.
Although the general image of a sower losing seed to various
natural causes but reaping a large harvest remains the same,
our decision about the question of plowing changes our percep-
tion of the impact of the story. A combination of (1) the view
that the sower acts as any villager would have and (2) allusions
from Scripture to sowing God's word would leave the audience
agreeing that Jesus has made a point from experience and Scrip-
ture that is typical of other wisdom teachers.
Combinations of the view that the sower was acting foolish-
ly or an allusion to the Abraham legend found in Jubilees and
the Scripture references create different levels of tension in the
audience. Assuming that the sower was acting contrary to usu-
al practice might lead people to think, What a fool! He doesn't
even know how to run a farm. Assuming a reference to the
Abraham story might lead in a slightly different direction,
since Jesus would be talking about a sower living in the legend-
ary time before the wisdom of Abraham improved agricultural
technology. In both cases the apparent success of the harvest
stands in tension with the hearer's initial reaction to the
setting.
Questions like these result from the distance between our
world and that of Jesus. Opinion is equally divided over wheth-
er the amount of the harvest represents an unusually large

yield or is simply a way of speaking about a "good harvest."
Again scholars can produce evidence on both sides.
Scholarly attempts to collect the evidence needed to under-
stand the images in Jesus' parables often make it seem that his
teaching is very complicated. But we need to remember that
Jesus' audience could relate to these images directly just as we
do to a reference to some event in the history of our country to
some common piece of writing like a popular song or advertise-
ment or best-selling book, to a popular film, to a joke or a
political cartoon. Sometimes we find that we have to stop and
explain to friends from other countries or to children or others
who do not share the same experiences. That fact reminds us
that even in Jesus' audience there may have been different re-
sponses depending on the background of particular individuals.
That is why even if we could answer all of our questions about
Jesus' time, we would still be left with the possibility of differ-
ent understandings of Jesus' words. The Parable of the Sower
presents an image of that situation. Sowing the same seed does
not always produce the same results.
The image of the sower is not simply taken from daily prac-
tice or legend, however. Jesus could also have been reminding
his audience of Scripture references in which the harvest or
lack of it refers to the word of God or to human wisdom and
folly. Isaiah 55:10-11 occurs in a prophetic text that assures
the reader that God's word is not empty. No matter what the
doubters may say, the Lord's promises of salvation will be ac-
complished if the people persevere in justice and righteous-
ness. God does not reject the people. Sirach 6:18-21 is a piece
of proverbial wisdom directed at the young. Those who culti-
vate wisdom will reap a rich harvest.
The preaching of the Baptist (e.g., Mt 3:10, 12) introduces
another use of harvest imagery. It appears in apocalyptic proph-
ecies for the end-time judgment of God. This use of the image
42 JESUS AS TEACHER
is based on prophetic texts that spoke of God's judgment of a

sinful people in harvest images (e.g., Is 21:10; Mi 4:12; Jl 3:13).
This parable, then, points to four aspects of Jesus' teaching that
we will explore in this chapter: proverb, parable, prophetic
word, and apocalyptic image. In addition, we will also look at
sayings of Jesus that refer to the interpretation of the Law of
Moses.
Proverbs and Parables: Jesus and the Wisdom Tradition

We have seen that Jesus' teaching can be linked to the wisdom
traditions of Israel. He often uses short sayings that communi-
cate familiar truths or observations about human experience.
We usually call such sayings "proverbs." Scholars have found a
number of different types of proverbs in the Bible: based on
direct correspondence or association, on contrast, on what is
futile or absurd, on the characteristics of persons like the
foolish or the lazy, on proper priorities, or on the consequences
of actions. Sometimes the word "proverb" is used to refer to
more general types of figurative speech like a parable (Jn 10:6)
or a longer wisdom discourse (Jb 13:12). When proverbs are
collected as they are in the Book of Proverbs, they present
general instructions about how to live one's life.
Frequently, proverbial sayings of Jesus occur in short stories
(referred to as "apothegms" or "pronouncement stories" in
scholarly literature) that supply a context for understanding
how a saying is being applied. The sayings about the new and
old wineskins or the patched garment are good examples of the
way in which the story setting interprets the proverb (Mk
2:21-2; Mt 9:16-17; Lk 5:36b-8). By themselves these sayings
could be used for any situation in which a person tried to do
something foolish that mixes old and new materials resulting
in the loss of both. But in the Gospels the sayings are part of an
extended defense of Jesus' disciples. They do not fast like the
disciples of the Baptist or the Pharisees.
Another familiar proverb that begins with the expression

"No one . . . " refers to a lamp on a lampstand (Mk 4:21; Mt
5:15; Lk 8:16; 11:33). Matthew has used the saying as an exhor-
tation to disciples to show their belief to others. Mark 4:21
(and Lk 8:16 following Mk) attaches this saying to the exposi-
tion of the Parable of the Sower. The verses that follow (Mk
4:22-5) exhort the reader to hear the message of the parables. A
call to hear the word and obey it is introduced by the saying in
Luke 11:33. There, the saying is "allegorized" by appeal to
another saying about the eye and the body. (This wisdom say-
ing appears separately in Mt 6:22-3.) Light refers allegorically
to a person's understanding of the message being preached by
Jesus.
These examples show that even within the Gospels the
proverbial sayings of Jesus are not "pinned down" to a single
application. The same saying may appear in different forms. It
may be used to make more than one point. A context for in-
terpreting a saying may be given in the story of a challenge to
Jesus that the saying resolves. Or the context may be created by
incorporating the saying into a series of sayings or a short
"discourse."
A discourse made up of short sayings may be used by the
author of a Gospel to comment on something that has hap-
pened in the narrative. This usage is evident in Luke 11:33-6:
No one after lighting a lamp puts it in a cellar or under a bushel, but
on a stand that those who enter may see the light. Your eye is the lamp
of your body; when your eye is sound, your body is full of light; but
when it is not sound, your body is full of darkness. If then your whole
body is full of light, having no part dark, it will be wholly bright, as
when a lamp with its rays gives you light.
A proverb about the lamp on the stand is followed by another
about the eye. The final sentence links the two independent
sayings by making the first an illustration of the state of the
body when the eye is "sound" or "whole." Thus, we have a
short discourse created out of proverbial sayings.
44 JESUS AS TEACHER
Further inspection shows that Luke has created this dis-

course out of Jesus' sayings in order to comment on the pre-
vious episode. Physically, an "evil" or "unsound" eye means
one in which the function of vision is impaired. Applications
of the proverb will, of course, apply that image to any acts that
stem from a person's evil character. The preceding episode con-
demns Jesus' generation for demanding signs (Lk 11:29-32). It
begins with the statement "This generation is evil." The word
"evil" leads the reader to associate those demanding the sign
with persons who have an "evil eye." In commenting on his
generation, Jesus contrasted them unfavorably with earlier
generations, like the Ninevites, who repented when Jonah
preached (v. 30). The sayings about the lamp and the eye now
become a warning to the reader not to be part of the "evil
generation."
What makes Jesus' use of proverbial traditions distinctive?
Jesus is not simply teaching people truths of folk wisdom that
they already have heard from others. As this comment on the
lack of faith that Jesus finds in his own time shows, Jesus uses
proverbs in defense of his vision of the Reign of God. Jesus
wants people to see that it is time for a new experience of God's
presence in human life. This new vision challenges old ways of
thinking and acting. In order to show people how radical the
challenge is, he often uses images that are extreme or even
paradoxical. Unlike the commonplaces of much wisdom tradi-
tion, which say that the world will always go on as a place in
which the fools repeat the same mistakes, Jesus sees the com-
ing of the Reign of God as an opportunity for radical change.
Examples of such paradoxes include, "Everyone who exalts
himself will be humbled, and one who humbles himself will be
exalted" (Lk 14:11). When we compare that proverb with the
common saying "Pride goeth before a fall," we can see the
difference. We might use the latter of a champion athlete who
has become arrogant from always winning but who is finally
dethroned by a younger player. Or we might use it of someone

who has become arrogant because of his or her business suc-
cess but finally suffers a reversal. Jesus' proverb intensifies that
common attitude by making it a general rule. The rule is
backed up by the claim that God sees to the humbling of those
who become arrogant or proud, since pride means setting
oneself (not God) first. This idea is spelled out in the Magni-
ficat (Lk 1:46-55):
He has shown strength with his arm, he has scattered the proud in the
imagination of their hearts, he has put down the mighty from their
thrones, and exalted those of low degree. He has filled the hungry with
good things, and the rich he has sent away empty, (w. 51-3).
Sometimes Jesus' sayings that suggest God will put down the
rich and powerful and raise up the poor seem too extreme. Even
Jesus' disciples are said to have protested when he commented,
"It is easier for a camel to pass through the eye of a needle than
for a rich person to enter the Kingdom of God" (Mk 10:25).
Does God really exclude the rich and powerful from salvation?
Does wealth separate persons from God? Or does the problem
lie in the way in which many people obtain their wealth? In
Judea and Galilee, the rich supported the Herods and the Ro-
mans who held the people captive. They may have gained land
through property seized from others or taken for debts the
farmers could not pay when the harvest was bad. They may
have been toll collectors who charged more than they should.
It would seem very difficult for a person who became rich in
such ways to be righteous, just, and merciful toward others.
Even the Book of Proverbs thinks it is unlikely that a mer-
chant could be a just person. Ecclesiasticus 26:20-27:2 says:
A merchant can hardly keep from wrongdoing, and a tradesman will
not be declared innocent of sin. Many have committed sin for a trifle,
and whoever seeks to get rich will avert his eyes. A stake is driven
firmly into a crack between two stones, so sin is wedged in between
buying and selling.
46 JESUS AS TEACHER
This image provides a sharp warning against being com-

placent about justice. The metaphor of a stake wedged be-
tween two stones is not quite as paradoxical as Jesus7 image
of a camel trying to get through the eye of a needle. When
his disciples protested that no one would be able to be saved,
Jesus answered that it might seem impossible for the rich
to be saved, but God could still make their salvation pos-
sible.
Some of Jesus' sayings are extended sentences that could
easily be expanded into short stories about the situations men-
tioned. They show the decisive response that a person who
finds the Reign of God will make. Jesus even uses a merchant
as an example of the kind of action a person should take in
order to reach the Reign of God (Mt 13:45-6).
Another illustration Jesus gives is that of a day laborer work-
ing a field. He finds a treasure buried there, sells everything he
has, and buys the field (Mt 13:44). Jesus' audience must have
been surprised by that example. People often "lost" jewels and
coins that had been buried or hidden in foundations of their
houses for safekeeping. Both laws and legal suits show the
original owners trying to recover such property from workers
who had taken it from a wall or found it in family land that
they had sold. But Jesus focuses our attention on the joy the
finder experiences and his willingness to give everything to get
possession of the treasure.
Parables Challenge the Imagination

These images used for the Reign of God show us that Jesus is
not a cynical pessimist. No matter what human weakness,
blindness, and folly seem to suggest, people can be converted.
They can experience the joy of the Reign of God. Another way
in which Jesus instills confidence that God's Reign can bring
abundant goodness into the world is to use images from nature.
These images assure the hearer that even if it has very small
beginnings, the Reign of God will bring a rich harvest.
Mark 4:26-9 speaks of the Kingdom resembling the myste-
rious growth of a seed. The expression "of itself" may be a
reference to the sabbatical year when the land was supposed to
be allowed to lie fallow. People could harvest only what grew
on that land "of itself." This parable is followed by a com-
parison between the Kingdom and the small mustard seed.
When the seed has produced a mustard bush it is a big enough
shrub to shelter the birds (Mk 4:30-2). Even though the seed on
the fallow land and the mustard bush might not seem very
important, they both provide for the needs of those who depend
on them.
Some of Jesus' more famous parables are short stories that
often have a central figure who initiates a situation that
demands a response, such as a master giving tasks to servants.
The drama of the parable turns on the outcome. Frequently, one
course of action leads to condemnation, another to salvation.
Sometimes the successful character in the story surprises us.
Here are some examples:
1. The Good Samaritan (Lk 10:30-7). The crisis has been
created when a Jewish pilgrim has been beaten, robbed, and left
for dead. Neither a priest nor a Levite (perhaps not wishing to
incur the ritual impurity that would come from contact with a
corpse) stops to help the man. A Samaritan not only helps but
also pays for the victim to be cared for in an inn. In order to
understand this story, we need to know that the Samaritans
were descendants of Jews left when the Assyrians overran the
northern kingdom in the eighth century B.C.E. They had their
own version of the Mosaic Torah and refused to submit to the
descendants of the southern kingdom centered in Jerusalem.
There was bitter enmity between Jews and Samaritans. Jewish
pilgrims traveling through Samaria to Jerusalem from Galilee
were sometimes attacked by robbers from the Samaritan vil-
48 JESUS AS TEACHER
lages. We even know of cases in which bloody retaliation fol-

lowed such an episode. It would have been as hard to imagine a
Samaritan as the "loving neighbor" and "savior" of a Jew as it
would be for us to imagine a Palestinian guerrilla appearing as a
model of piety in the preaching of a Jewish teacher in Palestine
today.
2. The Unforgiving Servant (Mt 18:23-34). Crises are cre-
ated by the situations of two debtors. One servant owes a huge
debt to a powerful king. The amount of the debt suggests that
he was responsible for collecting revenues owed to the king and
had failed to collect the amount required of him. His plea for
time to repay is not very credible. The second servant owes the
first a small personal debt that might indeed be repaid. Yet,
much to the audience's surprise, the oriental potentate re-
sponds by forgiving the whole amount that the first servant
owed! But when the second servant asks the first to give him
more time to repay the small loan, the first does not even
recognize his own plea in the words of the second servant,
rejects the request, and seeks to have the debtor thrown into
jail. His failure to respond with compassion leads to his down-
fall when other servants report back to the king, and the king
revokes the forgiveness that he had extended to the man.
3. The Servants Entrusted with the Master's Money (Lk
19:12-26; Mt 25:14-30). Action is determined by the master
entrusting his wealth to different servants when he must de-
part on a journey. All three servants know that a servant en-
trusted with the master's property is expected to increase the
master's wealth. The first two are successful and are rewarded
accordingly. The third uses the master's harsh character as an
excuse for merely preserving the sum intact and consequently
suffers the punishment for failing at his task that he apparently
sought to avoid by not risking the master's money in order to
make more.
Other parables of Jesus focus on a surprising, shocking or
unusual action by a central character. They too challenge Jesus'
audience to reflect on their own behavior and actions. Very
often, parables of this type have been used by the Gospel writ-
ers as reference points for particular moral lessons the Chris-
tian audience ought to learn. Sayings of Jesus may be added to
the parable to make the application clear. Some examples of
this type include:
1. The Prodigal Son (Lk 15:11-32). This parable is not the
folk story, like the story of Joseph in the Hebrew Scriptures, of a
younger son who goes far from home and returns triumphant.
The younger son in Jesus' story demands that his father give
him his inheritance and then wastes it in a foreign city in
sexual immorality. A Jewish audience would have recognized
that a foreign city had to be a gentile city in which the young
man would be in danger of falling into the sexual and religious
immorality that Jews associated with the Gentiles. When he is
broke, the youth violates another Jewish rule by agreeing to
serve as a swineherd, an occupation rejected by Jews, who do
not eat pork and consider the pig unclean. When the owner
does not give the boy anything to eat, he finally decides to
return home, confess his wrongdoing, and even accept the sta-
tus as servant rather than son. The father greets the return of
his wayward son without any of the expected and well-deserved
rebuke. On his return, his father treats him to a great celebra-
tion! The faithful elder brother, who will inherit the farm,
protests such a welcome. Why should the bad son be given a
huge celebration, when his own constant service had never
merited even a small party for his friends? When he answers his
elder son, the father affirms his relationship to the elder but
insists that it is right to celebrate the return of the lost son.
Jesus' audience must decide whether the elder's protest or the
father's defense is to carry the day.
2. The Great Banquet (Lk 14:14-24; Mt 22:1-10). A wealthy
man (a king in Matthew's version) gives a banquet (not an
50 JESUS AS TEACHER
everyday occurrence) and all the invited guests offer excuses for
not coming. While that may be every modern party giver's
nightmare, in ancient times it would have been an even more
astonishing breach of hospitality. Persons who were "clients"
(that is, in some way dependent on a wealthy person for ad-
vancement, business, or other favors) were obligated to respond
to such a summons. Even a person's equals would hardly take
lightly an invitation to a banquet.
What does the man do? Partly out of anger at the slight, he
does something no one would have thought of doing: He in-
vites the poor, homeless, anonymous persons from the area.
Matthew uses the parable as an allegory to warn Christians
against neglecting to follow the way of life laid out in Jesus'
teaching (see 7:13-28). Matthew wants to make sure that
Christians do not take salvation for granted because they have
been included in God's banquet. Verses 11-14 take what may
have been part of another parable as a more specific warning.
One must have proper dress and works of discipleship, or be
excluded from the Kingdom. Such an expansion cannot have
been part of the original parable, since it would be absurd to
think that the poor from the streets would have dress clothes.
3. The Vineyard Owner and the Laborers (Mt 20:1-13). Dur-
ing harvest season, owners had to hire day laborers to work
much as they do today. Usually such workers were in demand
during the harvest and could command a solid day's wage such
as the man offers the initial group. Like the father in the Para-
ble of the Prodigal Son, the owner does something that appears
"unfair" to the workers. Everyone gets the same wage re-
gardless of how long he worked. Some exegetes stress the
stroke of good luck that would represent for those who had sat
all day without being able to find work. But the owner does not
offer "social justice" or "human need" as a rationale for his
unusual action. He insists that he has been fair to the com-
plainers and furthermore has a right to do what he wants.
These examples illustrate the dynamics of Jesus' parables.

Most of them use story lines, characters, and images that are
recognizable in the everyday lives of Jesus' audience. Because
the characters are like the human beings one meets in everyday
life, they should not be treated as though everything they say
and do is a literal image of how God responds to human beings.
God does not become angry at those who refuse the invitation
to salvation as the man in the great banquet does. The vineyard
owner is not God, giving out a heavenly reward. He is a recog-
nizable local farmer or grower. Some people think he is even
following the advice of agricultural treatises: Use as little hired
labor as possible. He can get away with that practice because
there is a labor surplus, something quite unusual at harvest
time. But in the end all the workers rightly receive the day's
wage they would need to survive. God's Rule is not found in the
grumbling, competition, and comparison that people usually
engage in when they make claims about what is fair or just.
The Kingdom is experienced when owners behave like this
man and when workers recognize the legitimacy of his deeds.
Legal Sayings: The Challenge of Going beyond the Law

The understanding of what is right in human relationships
found in parables like these dealing with the prodigal son and
the vineyard owner and workers prepares us for the way in
which Jesus responds to questions about the Law. He does not
accept the kind of reasoning that tries to measure out rewards
and punishments. He does not accept calculations based on
different circumstances so that every part of the Law has thou-
sands of rulings explaining when it does and does not apply. He
does not accept the view that what is legal represents the sum
total of morality - the attitude we often encounter when
people assume that "if it's legal, it's okay to do."
Instead of giving legal rulings, Jesus asks the audience to
52 JESUS AS TEACHER
seek to live as God intends. The Law cannot specify what such
a life means since the Law must prohibit or require the same
actions of everyone everywhere. When the general rule be-
comes impossible, the Law then creates exceptions or a hier-
archy in which one law overrides another. Interpreting the Law
soon becomes a full-time occupation for trained scribes. But
Jesus thinks that everyone can understand how God intends us
to live. Everyone can understand responding to human need,
generosity, compassion, justice, and the like. Everyone can
learn to be honest in their dealings with others so that there is
no need for elaborate contracts or "testimony under oath" with
associated perjury charges. People should learn to settle their
disagreements and be reconciled with others by themselves,
not dragging each other into court.
This attitude toward the Law is expressed in Matthew 5:21-
48. In this section of the Sermon on the Mount, Jesus presents
as inadequate such normal legal statutes as prohibition of
murder (vv. 21-6), prohibition of adultery (vv. 27-30), regula-
tions for divorce (vv. 31-2), guaranteeing one's word by swear-
ing an oath (vv. 33-7), protection against abuse by giving peo-
ple legal forms of retaliation (vv. 38-42), and finally, all the
distinctions we make between persons who are friends and
those who are enemies (vv. 43-8). Instead of more laws, Jesus
calls for a change in the human heart that generates the kind of
behavior the Law then seeks to regulate. People have argued for
centuries about whether or not Jesus was being realistic in
warning against anger and lust, in insisting that the only way
to overcome evil is not to resist the evils others try to do us.
Jesus does not claim to describe the behavior of average human
beings, the kind of behavior that the wisdom teachers often
characterized as folly. Jesus insists that God's own example of
goodness and perfection should serve as the standard for what
is good in relationships between humans. He argues that if
people lived from such a "pure heart" or devotion to goodness,
The Style of Jesus7 Teaching 53
then the complex Law would not be necessary. That does not
mean that Jesus thought the Law was a bad thing, but it could
not make someone into an obedient, faithful disciple.
Today people often praise Jesus for placing human needs
above the rules for keeping the Sabbath holy by refraining from
all work except the greatest emergencies (e.g., Mk 2:23-3:6).
They agree that inner goodness is much more important than
rules about purification rituals and which foods may be eaten
with other foods (e.g., Mark 7:1-8, 14-23). They might even
assent to criticizing a Pharisaic custom of dedicating certain
property to God so that it cannot be touched for other uses
such as the obligation to provide financial support for aging
parents (Mk 7:9-13). But they draw the line when it comes to
Jesus' rejection of divorce (e.g., Mk 10:2-12). Jesus was not the
only Jewish teacher who pointed to Genesis as evidence that
God had intended lifelong marriage to one spouse. It is impor-
tant to recognize that Jesus' comment does not take the form of
legal ruling. He refuses to engage in determining conditions for
divorce. Instead he rejects that effort by saying that the provi-
sion for divorce is found in Deuteronomy 24:1-4 because hu-
mans are "hard-hearted" (Mt 19:7-8). In this example, Jesus
rejects a particular provision of the Law on the grounds that it
does not represent the intentions of God, who is both creator
and the real source of the Law. Moses made the provision about
divorce to deal with people who persistently turn away from
God to follow their own desires.
Jesus hopes his disciples will live on the basis of what God
made humanity to be. We know by his openness to all who
came to him that Jesus would not have rejected divorced per-
sons. But Jesus lived in a world where ties of affection between
husbands and wives were very weak. Divorce could easily be
obtained. Many people had marriage contracts worked out be-
tween the bride's father, since she was often a teenager at the
time of the marital agreement, and her prospective husband. In
54 JESUS AS TEACHER
it was specified the property that was to be returned to her if a

divorce occurred. Women without such contracts or a father or
male relative to help her enforce them would be left helpless.
(Children were presumed to belong to their father. Situations
in which a woman had children from a prior marriage occurred
only if she was widowed.)
Jesus directs his words to men (Mt 5:31-2), though Mark
10:12 acknowledges that in Jesus7 day a wife might also leave
her husband. He would have surprised an audience that as-
sumed that divorce was a male's right when he pointed to the
damage done to the wife by a husband's action: "A man who
divorces his wife, makes her an adulteress." If she had enough
property of her own, a woman might not remarry, but most
women would have to do so to survive. In this example, Jesus
points to an evil that results from a practice most people in his
time considered perfectly legal. Today, we may feel that "mak-
ing her an adulteress" hardly describes the injury of divorce.
Instead, we could easily point to the findings of social scien-
tists regarding the negative results of divorce for the economic
and psychological well-being of the majority of divorced wom-
en and their children.
In all of these examples Jesus challenges us to do and be more
than the Law could ever legislate. We are not trying to check off
our behavior against a list of rules, old or new. We are trying to
live with each other as God intends. The presence of God's
Reign overcomes the "hard hearts" that are the basis of much
of our complex legal dealings with one another.
Prophetic Sayings and Apocalyptic Images:

The Reign Is Present
People in Jesus' day often imagined that the Reign of God
would come soon with a great victory over all the evil nations.
Some Jewish writings of the period picture earthly empires as
the embodiment of cosmic forces that opposed God. Myths of

the rebellious angels who were cast out of heaven and came to
pollute the earth by afflicting human beings with lust, passions
for luxury goods, violence, and bloodshed were used to explain
the origins of the evils that humans experienced. The real bat-
tle was not against earthly empires but took place instead be-
tween God's heavenly armies and the demonic powers. In the
Book of Daniel, for example, the archangel Michael is the de-
fender of Israel (Dn 12). Prophecies and symbolic visions like
those in Daniel 7-12 described the past overthrow of mighty
empires, the eventual fall of the last empire, and the final judg-
ment in which those who had remained faithful to God would
be exalted. The resurrection promised the wise persons who
had taught the people in the turmoil of the last times in Daniel
12:3 assures that they will shine like stars - that is, that they
will become part of the heavenly world of the angels.
People who heard Jesus speaking about the Reign of God may
have expected that he would describe the signs of a world com-
ing to an end, as well as the faithfulness that righteous people
have to show as the powers of evil made their last stand against
God, followed by the glorious victory of God's power over evil,
the judgment of the wicked, and the reward awaiting the right-
eous. Some Jewish writings from the period expect the right-
eous to play a role in the final battle against evil. Others think
of the righteous as a small group of witnesses who suffer the
evils of the present age until God's victory delivers them.
Some of Jesus' sayings about the Kingdom take the form of
prophetic oracles. He announced that the Reign of God is at
hand (Mk 1:15; Mt 10:7-8a); predicted that there are people
"standing here who will not taste death before they see that the
kingdom of God has come with power" (Mk 9:1); and used the
budding of a fig tree as a sign for the nearness of the Kingdom
(Mk 13:28-31).
Jewish writings sometimes describe the future blessings of
56 JESUS AS TEACHER
the new age in which God would rule over or dwell with a
righteous humanity in terms of a new Jerusalem or a new tem-
ple that would replace the present city. Some Jews, like the
Essenes, thought the Temple was defiled because the priests
serving there were not from a legitimate line and did not ob-
serve the correct calendar or the appropriate rules of purity. At
his trial, Jesus was alleged to have prophesied that the Temple
would be destroyed (Mk 14:58; 15:29b-30), and his accusers
said that he sought to destroy the Temple. If that had been true,
then Jesus' message about the Kingdom would have suggested
that his followers take direct action to bring in the Reign of
God. Mark 13:2 preserves a different saying about the Temple.
Jesus does not make himself the agent of its destruction, but he
predicts that its magnificent buildings will be completely
destroyed.
Was the Temple's destruction a sign that the end of the world
was near? Mark, who may have written his Gospel during the
revolt of the Jews against Rome (which led to the complete
destruction of the Temple), includes a series of warnings
against being led astray by "false prophets and messiahs" (Mk
13:5b-8, 19-22) in the chapter that begins with Jesus' predic-
tion that the Temple is to be destroyed. Lest Christians think
the end of the world is near, Mark concludes this chapter with
the reminder that no one, not even Jesus, knows when the end
will come (Mk 13:32).
Did Jesus' teaching about the Reign of God promise his fol-
lowers that this world would soon come to an end, that evil
would be destroyed, and that his followers would share the
Kingdom with him? Some of Jesus' sayings could certainly
have been understood in that way, but Mark 13's presentation
of Jesus' message about the end of all things seeks to counter
such expectations.
We can also find evidence in Jesus' use of imagery associated
by Jewish writings with the coming judgment to suggest that he
did not use images of the Reign of God and judgment in the same
way as his contemporaries. The Gospels contain many refer-
ences to the coming of the "Son of man" in glory or judgment
(e.g., Lk 9:2b//Mt 16:27//Mk 8:38; Lk 11:30; 12:8//Mt 10:32
[replaces the reference to the "Son of man" with "I"]; Lk 12:40;
Lk 17:22, 24, 26, 30//Mt 24:26-41; Lk 18:8; Lk 21:27//Mt
24:30; Lk 21:36; Lk 22:69//Mk 14:62//Mt 26:64). Scholars
think Jesus might have been alluding to the vision of a figure
"like a Son of man'7 who ascends to God's throne as the sign that
the kingdoms of the earth have been destroyed and God is now
ruler of the people (see Dn 7:13-14). This human figure who has
ascended to the divine throne is promised an everlasting king-
dom (Dn 7:14). Daniel 7:22 gives the Kingdom to the righteous,
the "saints of the Most High."
Daniel seems to have identified the "Son of man" with the
righteous who have suffered for their faithfulness. They will
inherit the Kingdom (Dn 7:18). The link between the heavenly
"Son of man" whose exaltation heralds the end of this age and
the suffering of the righteous may have been the background
for Jesus' predictions of his own suffering in sayings about the
fate of the "Son of man." The "Son of man" must suffer (e.g., Lk
9:22//Mk 8:31//Mt 16:21 [replaces the expression "Son of
man" with "I"] ; Lk 9:44//Mt 17:22//Mk 9:31; Lk 18:31//Mt
20:18//Mk 10:33; Lk 22:22). Daniel separates the "Son of
man," an angelic and exalted heavenly figure, from the suffer-
ing, righteous on earth, whose fate is linked with the ascent of
their heavenly representative to God's throne. The Gospels
place Jesus' sayings about the suffering "Son of man" in con-
texts that suggest that the disciples anticipate that when Jesus
reaches Jerusalem, he will receive power and authority as the
anointed agent of God. The certainty of judgment and vindica-
tion of Jesus' ministry expressed by the Son of man sayings that
refer to the future needs to be modified by the conviction that
the only way to such glory is through suffering. This perspec-
58 JESUS AS TEACHER
tive also informs the promises to the lowly and to those who
suffer for righteousness and for the sake of the gospel found in
the Beatitudes (Mt 5:3-12).
Other sayings of Jesus suggest other ways in which he
changed prophetic and apocalyptic traditions as much as he did
our understanding of the Law. Jesus points to the concrete ac-
tivities of his own ministry - his healings and exorcisms - as
signs that the power of Satan is being broken up by the pres-
ence of the Kingdom (e.g., Lk 11:20). Scholars suggest that the
phrase "finger of God" is an allusion to two passages: (1) In
Exodus 8:15, the third plague, which the Egyptian magicians
cannot duplicate, is ascribed to the "finger of God"; (2) in Ex-
odus 31:18, it is the "finger" by which God writes on the tab-
lets of the Law. Thus the expression conjures up God's inter-
vention in creating and guiding the people of Israel. It may also
imply that those who thought Jesus' exorcisms were demonic
in origin were "hard-hearted" like Pharaoh. They failed to heed
the "sign" that God has worked. The great events of the exodus
lay in the distant past; the manifestation of God's Rule was
foreseen in the cosmic upheaval of an equally "mythic" future.
Suddenly Jesus brings both images together. God's great saving
power is to be experienced in the present.
Another Kingdom saying in which Jesus shatters expecta-
tions about the coming end of the world is Luke 17:20-1. It
establishes a contrast between "coming with signs to be ob-
served" and an unusual Greek expression entos hymin, which
has been translated as "within you," "among you," or "within
your reach." The verb translated as "observed" refers to watch-
ing the heavens for astronomical signs or to watching for apoc-
alyptic signs of the divinely determined timetable that would
lead to the end (Wis 8:8; 1 Thes 5:1; Mk 13:32). The most
likely meaning for the unusual preposition entos is "among" or
"within your reach," that is, something one can grasp. Some
scholars think that the papyri texts on which the definition
"within reach" is based really refer to something that is "at

one's home." Jesus' saying pictures people foolishly looking in
the heavens for signs or trying to decipher symbolic prophecies
about the course of history when the Kingdom is "right there."
Those who sought "signs" in the heavens or in history ex-
pected a final dramatic manifestation of God's Rule after
which there would be no more evil. When Jesus spoke of the
Kingdom as something that could be experienced, they must
have wondered how the Reign of God could be present in a
world that had not been transformed? They might even have
pointed to the sufferings of good people as evidence that the
world was still subject to evil powers. One of Jesus' most puz-
zling Kingdom sayings, Matthew 11:12, suggests that failure
and even violence against "the Kingdom" are possibilities:
"And from the days of John the Baptist until now, the kingdom
of heaven suffers violence and violent men plunder it." Jesus
may have been alluding to Herod's murder of the Baptist as
"plundering" the Kingdom. But, as Jesus' other sayings on suf-
fering also suggest, this type of violence is not really a victory
for "men of violence."
If Jesus changes normal apocalyptic views of the suffering of
the righteous so that it is not part of a world that is increasingly
ruled by evil, then we must look to other sayings to suggest
how the suffering righteous prove the powerlessness of evil.
The sayings against retaliation and the ethic of "love of en-
emy" discussed in our treatment of Jesus' understanding of the
Law (Mt 5:38-48) provide a clue. The righteous person con-
quers evil by always responding with the compassion of God,
rather than by using verbal, physical, or legal means to defend
against evil.
Jesus' way of speaking about the Reign of God includes such
present experiences of evil being met with love and mercy
rather than hate and violence. Jesus also points to a future in
which God vindicates those like the Baptist and himself who
60 JESUS AS TEACHER
have embodied the reign. Jesus' disciples are not simply in a

"holding pattern" waiting for God's Rule to be established in
the future; they are already part of the Kingdom coming among
humans. God does not have to destroy all the wicked on earth
in order to reign among the faithful. God does not have to come
with the violence of the warrior and angelic armies to break
into the human world.
Jesus' revision of common apocalyptic views about the con-
trol that evil exercises over the world and the way in which
God's Reign comes among humans provides support for Jesus'
ethical vision. Many who sought to obey the precepts of the
Law with such care were attempting to lead lives of purity and
holiness in a world that was dominated by evil people and
powers. Many felt that the good and evil angelic powers even
waged their warfare in the hearts of human beings. Without the
safeguard of the Law, humanity would be completely lost to
evil. Jesus rejects their view of the Law because he rejects the
notion that humans are to be regarded as evil. Jesus' parables
make it evident that he is well aware of how much evil and
scheming human beings are capable of, but there is another
power, that of God, which can lead to actions that are quite
different from the evil, hard-hearted, or blindly foolish behav-
ior people expect of others. It is this other type of behavior that
makes present experiences of the Kingdom possible for Jesus'
disciples.
Much of Jesus' teaching challenges the imagination to look
at the world and others differently. This new vision is not "just
for the pleasure of it" as we might expect from a book or movie.
We are asked to believe that the Reign of God is breaking into
human affairs. Yet it is also "hidden" in the everyday stories of
life. Even though it is unobserved and not a dramatic public
event like the exodus, this renewed presence of God can shatter
the everyday sameness of the world. People might turn their
whole lives over to the Kingdom just as the merchant is willing
to sell everything else to buy the really fine pearl.
Jesus challenges his audience to look beyond the Law to see
what God intended humans to be. The Law can point to those
intentions, but it can only partially create true justice and mer-
cy. The Law can prohibit and punish murder, but it cannot get
at the violent emotions that lead to murder in the first place. It
can set up rules for oath taking and punish perjury, but it can-
not make humans speak truthfully with one another. Jesus
rejects our pessimistic attitudes, which say that the world is
rotten and things never change. People show surprising ways of
being just and merciful in the parables much as they also show
the scoundrel side of human nature. Jesus also affirms the con-
viction at the heart of the covenant faith of Israel: God will
vindicate the righteous; God is the one who seeks justice, mer-
cy, and faith from humans.
Chapter 4
Adaptation of Jesus7 Teaching

in the Community
Disciples of a famous teacher expanded and interpreted their

master's teaching to answer questions that arose after the mas-
ter's death or to explicate unclear teaching. The lives of famous
teachers were expected to reflect their doctrines. Combining
episodes from a teacher's life with samples of teaching pro-
vided an effective way of passing on the views of a particular
group. Frequently, biographies of famous people were framed to
bring out the lessons that one could learn from the individual's
life.
Scholars disagree over whether or not the Gospels should be
considered biographies of Jesus, but they do agree that episodes
from Jesus' life have been used to illustrate his teachings. The
evangelists have also put together traditions that they inherited
about Jesus in larger units, which provide interpretations for
the individual sayings or stories. Sometimes when a saying or
story occurs in more than one gospel it is easy to see that each
writer has handled the material differently. Since early Chris-
tians believed Jesus to be the Son of man, exalted at God's right
hand and coming to judge the world, an evangelist may sub-
stitute "I" for the phrase "Son of man" in a saying (e.g., Mt
16:21; contrast Mk 8:31 and Lk 9:32). We noted in the preced-
ing chapter that Mark arranges sayings about the end of the
world in Chapter 13, so that Christians will not mistake the
destruction of Jerusalem as a sign of the end of the world. Since
Mark emphasizes the danger posed by false prophets, the chaos
and destruction of war, and the fact that Christians must ex-
pect suffering, many scholars think that the evangelist is apply-
62
Jesus' Teaching in the Community 63
ing sayings of Jesus to a community caught up in the uncer-
tainties and turmoil caused by the Jewish revolt against Rome
(66-70 C.E.).
In order to provide a framework for studying how the evan-
gelists have adapted the teachings of Jesus, scholars rely on the
results of three methods of analyzing gospel materials: form
criticism, source criticism, and redaction criticism. We know
that Jesus7 deeds and teachings were handed on by word of
mouth. Neither Jesus nor his immediate disciples recorded
what he taught or what happened to him. Even Jesus' trial and
death were not recorded at the time, as is evident from the
discrepancies between the accounts and the difficulty histo-
rians have in fitting many of the details into what we know of
legal practice of that time.
Form criticism identifies the individual units of material
that were passed on orally such as legal and prophetic sayings,
miracles, and stories of Jesus' encounters with hostile ques-
tioners. By comparing the gospel examples of these forms with
each other and with other examples from the period, scholars
develop a sense of the basic characteristics of each type of ma-
terial as well as of the types of alterations one finds in the basic
form when it appears in a longer narrative. Sometimes altera-
tions can easily be identified because they highlight a promi-
nent theme in the particular gospel from which the story or
saying is taken.
Source criticism begins with the observation that when the
three synoptic gospels, Matthew, Mark, and Luke, are com-
pared there are major areas of agreement both in broad outlines
of Jesus' ministry and in almost identical wording in particular
sayings and episodes. Almost all of Mark's gospel can be found
in Matthew and Luke. In episodes that they share with Mark,
the verbal similarity between Matthew and Luke is greatest
when they are following Mark. There is also a high degree of
verbal similarity in Matthew and Luke when they have com-
64 JESUS AS TEACHER
mon examples of Jesus' teaching (such as the Lord's Prayer: Mt

6:9-13//Lk 11:2-4). Sometimes Mark appears to have a ver-
sion of an incident different from the one being followed by
Matthew and Luke (e.g., Jesus' testing in the wilderness: Mk
1:12-13; Mt 4 : l - l l / / L k 4:1-13).
Scholars find that the most plausible explanation for the
relationships between the synoptics is the so-called two-source
theory. Matthew and Luke used a written version of Mark as a
framework. In addition, each had access to a written collection
of Jesus' teachings, which no longer survives except in the com-
mon material preserved by Matthew and Luke. Scholars use
the designation "Q" from the German word Quelle ("source")
to designate such material. Just as Q was lost once Jesus' teach-
ing had been incorporated into the more effective format of the
gospel, scholars also agree that Mark probably had some writ-
ten sources available. Perhaps there was a collection of mira-
cles and a short collection of parables. There was probably
some account of Jesus' passion and death, but it is difficult to
reconstruct such sources without a second, independent paral-
lel such as we have for the Q material.
Finally, redaction criticism draws on the results of form crit-
icisms and source criticism to study the particularities of each
Gospel. Redaction critics look for the language, themes, edi-
torial changes, explanatory comments, and special marks of
plot and structure that make each Gospel distinctive. In recent
years, analysis of the overall viewpoint of individual Gospels is
also being provided by exegetes who use methods derived from
modern literary criticism. We will be drawing on the results of
scholarly work using all of these methods as we study ways in
which each Gospel presents the teaching of Jesus.
Jesus as Risen Lord

Before turning to examples of Jesus' teaching, we need to ex-
plore a fundamental difference between the Gospels and other
accounts of famous teachers. The stories of such great teachers

as Moses or Socrates or Mohammed seek to preserve the mem-
ory of persons known to be dead, though Moses and Moham-
med are believed to enjoy a special place in paradise. Christians
make a very different claim about Jesus. Jesus is not dead but
lives exalted at the right hand of God (Acts 2:22-36). Jesus'
position in heaven shows that he is worthy of honor as a divine
being. The divine name "Lord" is applied to Jesus (Acts 2:35-6;
Phil 2:6-11). All of the Gospels are written out of the belief
that Jesus is more than another human teacher. He is an exalt-
ed, heavenly figure, the Son of man, the Lord, the Son of God.
Early Christians pictured Jesus interceding for them with God
(e.g., Heb 9:27-8). They also thought that Jesus' words could be
heard in the inspired speech of prophets in the Christian com-
munity (e.g., Rv 10:8-11). Therefore/Jesus is not cut off from
the community that remembers and interprets his teaching in
the same way that other teachers are. Jesus or the Holy Spirit
can still inspire new words and new understanding in the com-
munity of disciples.
The Gospel writers show us that the early Christians came
to understand Jesus' mission only after the Resurrection. They
learned to look back to the Scriptures for prophecies of the
coming of a savior who would die for the people. Luke puts the
process in narrative form concerning the events of Easter itself.
Luke 24 is divided into three major scenes: (1) Women (in Lk
24:10, Mary Magdalene, Joanna, Mary, the mother of James and
others,- in Mk 16:1, Mary Magdalene, Mary, the mother of
James, and Salome,- in Mt 28:1, Mary Magdalene and "the other
Mary") learn the Easter message from an angel at the empty
tomb; (2) on the road to Emmaus, two followers, Cleopas and
an unnamed companion, discover Jesus in a meal with a myste-
rious stranger they meet on the road; (3) Jesus reveals himself
to the disciples who have gathered together for a meal in Jeru-
salem. Each scene refers to the process of discovering that Jesus
is the one who fulfills the prophecies of Scripture (Lk 24:6-8,
66 JESUS AS TEACHER
25-7, 44-6). It is typical of Luke to build on the same topic

from one scene to the next so that we have the full expression
of the theme only in the final scene. In each case the "it was
necessary that the Son of Man suffer" is linked to the fulfill-
ment of the divine plan revealed in Scripture. Notice the se-
quence: first simply "it is necessary" (v. 7), then to fulfill Moses
and the prophets (v. 26), and finally to fulfill "the law of Moses
and the prophets and the Psalms" (v. 44).
Luke declares that all of the Hebrew Scriptures should be
interpreted as testimony to Jesus and his destiny. The Gospels
contain a number of passages from the prophets and the psalms
that have been used to make the point that Jesus is the fulfill-
ment of Scripture. Among the most famous are the passages
about the suffering servant of the Lord from Isaiah 52-53 and
Psalms 110:1 and 2:2, which speak of exaltation and God's Son.
The suffering servant images explain Jesus' death. The psalm
passages demonstrate Jesus' glory as the exalted Son of God.
Luke is not just looking for Scripture passages that refer to
Jesus as the crucified one who is now exalted as the Son of God.
Luke also points out that Jesus' followers had to reinterpret
what they remembered of Jesus' own teaching after the Resur-
rection. The women are reminded of that teaching (vv. 6-7).
Luke 24:44 begins with the expression, "This is what my
words meant which I addressed to you while I was still with
you . . ." The evangelist shows us that interpreting and under-
standing Jesus' teaching was a complex process in the earliest
communities. It involved memories of what Jesus had said and
done; it involved insights from Scripture; and it involved the
conviction that the spirit of the risen Lord inspired such
interpretation.
Luke 24:47 points to another important element of the post-
Resurrection experience, the mission to preach the gospel. The
Gospels picture Jesus sending out groups of disciples to pro-
claim the Reign of God. Their mission is an extension of Jesus'
own healing and preaching activities. With Jesus' death and
resurrection-exaltation, the disciples' preaching comes to focus
on Jesus as God's agent in salvation. They do not simply repeat
Jesus' sayings and parables about the Kingdom, since they have
the startling news that this Jesus was God's anointed servant.
He died for the sins of the people and was raised to the right
hand of God. Jesus is the one who will come in judgment (e.g.,
1 Thes 1:9-10; 1 Cor 15:3b-5 ; Rom 1:3-4). Jesus becomes the
content of the gospel message. Christianity is a movement
focused on the experience of Jesus as Savior, not a philosoph-
ical school for the interpretation of doctrine left by Jesus. Of
course, since Jesus is still to come as judge, Christians do seek
to shape their lives according to that teaching, but the authori-
ty of Jesus' teaching for Christians rests on the conviction that
Jesus lives as Lord in heaven.
Luke 24:47 also points toward a major shift in early Chris-
tian preaching, the change from preaching to Israel to preaching
that included the Gentiles. (The expression "the nations" was
often used by Jews to refer to the Gentiles.) Even by the second
half of the 50s C.E., when Paul wrote his reflections on Israel's
rejection of the message about Jesus in Romans 9—11, Gentiles
had come to constitute the majority in the movement.
All of the Gospels reflect a Christianity that is already well
established in Gentile churches. Each evangelist has dealt with
the need to make the Jewish heritage of Christianity intelligi-
ble somewhat differently in a non-Jewish community. Not sur-
prisingly, stories in which Jesus had challenged the rigid im-
position of Sabbath and purity rules have become general
explanations for why the Christian communities no longer
have such rules (e.g., Mark 7:1-23). The strong Jewish-Chris-
tian heritage of Matthew's community is reflected in the Gos-
pel's emphasis on Jesus as fulfillment of the Law and the
prophets (Mt 5:17-20) and limitation of the disciples' mission
to the "lost sheep of Israel" (Mt 10:5). Matthew 28:16-20 in-
68 JESUS AS TEACHER
vokes the authority of the risen Lord for the shift from Israel to
"the nations."
It is evident in the New Testament (e.g., Gal 1-2) that Jesus'
followers did not sit down in Jerusalem and work out a com-
mon mission strategy and message - indeed, conflicts divided
the communities. Yet it is equally evident that the earliest
Christians were convinced that their efforts were guided and
mandated by the Spirit. They associated the coming of the
Spirit with the resurrection-exaltation of Jesus.
The Fourth Gospel preserves a tradition about the guidance
of the community by the Spirit-Paraclete (Jn 14:16-17; 14:26;
15:26; 16:7-11, 13-15). The tradition-history of these sayings
is disputed. Two of them (15:26 and 16:7-11) refer to the exter-
nal vindication of Jesus and his message in the face of the
world's hostility and rejection. One (14:16-17) is a promise of
abiding presence with the community, a promise that is also
made for the dwelling of Father and Son with Christians (e.g.,
Jn 14:23) and of Jesus' relationship to the community in Mat-
thew 28:20. The remaining two sayings refer to the Spirit's
activity in the community process of remembering, interpret-
ing, and applying what Jesus had said (Jn 14:26; 16:13—15).
Some of the sayings that the Gospels now attribute to Jesus
in his ministry may have come from early Christian prophets
speaking in the name of the risen Lord. The same saying can
appear in both contexts. The risen Lord inspires the prophecy
in Revelation 3:3 that he will return "like a thief." 1 Thessalo-
nians 5:2 and 2 Peter 3:10 make the same statement as some-
thing commonly known to the reader without specifying its
origin. The Gospels have this warning in the mouth of Jesus
(Lk 12:39; Mt 24:43). The apocalyptic image of the Lord as
"judge knocking at the door" appears in Revelation 3:20 and as
an eschatological saying of Jesus in Mark 13:29 (Mt 24:33).
James 5:8-9 uses this image to back up an exhortation to
Christians not to grumble. The early Christians were not con-
cerned with our distinctions between "the historical Jesus,"

"the risen Lord," and "general community exhortation." They
understood all of these notions as guides for a life that the
Lord's return in glory would vindicate before the whole world
Jesus' Teaching in New Circumstances: Divorce

Some Christian churches treat Jesus' sayings on marriage and
divorce as the starting point for systems of church law govern-
ing these matters. Roman Catholics are required to demon-
strate to an ecclesiastical tribunal that there was a flaw in the
marriage that prevented it from being a true, Christian mar-
riage. They can remarry within the church only if the court
finds that the previous marriage was not a marriage. Such laws
attempt to respect the letter of Jesus' teaching on marriage and
divorce.
Some Christians argue that the circumstances of marriage
and divorce are so different in our day that Jesus' sayings cannot
be turned into a rule to govern Christian behavior. Jesus him-
self opposed preoccupation with legal rulings. Others insist
that since divorce is not part of God's intention for marriage it
ought to be rigidly prohibited. No righteous person will divorce
a spouse for any reason or, perhaps, for any but the most se-
rious reason. That reason could only be the spouse's flagrant
disregard for the Law as in the case of adultery, or other sexual
immorality. Matthew 1:19 describes Joseph as a "just man"
because although he would have to divorce his fiancee for sexu-
al immorality, he did not seek to do so publicly.
There is no doubt that Jesus agreed with those who found the
"contract to be renegotiated at will" version of marriage un-
acceptable. He appealed to God's intention in creating humans
in two genders to demonstrate that God wanted a permanent
union between husband and wife (Mk 10:2-9; Mt 19:3-9). A
saying of Jesus' against divorce circulated independently of this
70 JESUS AS TEACHER
story (Lk 16:18; Mk 10:llb ; Mt 5:32; 1 Cor 7:10-11). Several

versions are reflected in these examples: adaptation to non-
Jewish legal formulas by which either husband or wife might
be the initiating subject (Mk 10:12 makes this adaptation; 1
Cor 7:10-11 presumes it); outright condemnation (Lk 16:18; 1
Cor 7:10-11; also Mk 10:9); prohibition in all cases except
porneia ("sexual immorality"; Mt 5:32; 19:9).
Luke 16:18 reflects the Palestinian view of the husband as
the one who divorces his wife, still vaguely conceived as "his
possession" (though by Jesus' time some Jewish women pos-
sessed their own property and could demand a divorce). Schol-
ars often think that it represents the most primitive form of
Jesus' saying.
The "except for sexual immorality" clause is a later addition
to the tradition. Paul, writing in the early 50s C.E., does not
know it. However, Luke 16:18 lacks the intensification of the
moral urgency that we have seen in much of Jesus' teaching
and that we find in Matthew 5:32. There, the husband is ac-
cused of "making his wife an adulteress." Instead of treating
her as responsible (whether by adultery or some other reason
the husband might specify to fit the "cause" required by the
Law in Dt 24:1-4), Jesus' saying pictures her as the victim. The
very act of a man divorcing his wife is questioned.
A peculiarity of Luke 16:18 is the assertion that marriage to
a divorced person constitutes adultery. Most Jews would have
said that possession of a divorce decree freed the parties from
such a charge. A prohibition against a man marrying a divorced
woman did exist in Palestinian Judaism, but it applied to
priests who were to serve in the Temple: "They shall not marry
a harlot or a woman defiled; neither shall they marry a woman
divorced from her husband" (Lv 21:7; cf. Ez 44:22). Extension of
rules for priestly purity to the lives of "the righteous" generally
occurred among sects such as the Pharisees and the Essenes.
The Essenes applied the prohibition against the king having
more than one wife (Dt 17:17) to members of the sect in sup-
port of the prohibition against marrying another woman while
the first wife is alive (Damascus Document 4:20-5:1). Luke
16:18 reflects a view of holiness in keeping with the legal rul-
ings of sectarian Judaism.
The Essene legal tradition makes it possible to understand
the exception, "sexual immorality" (porneia), in Matthew as
representative of a concern for the holiness of the community.
Although some translations render the Greek porneia as "adul-
tery," the normal Greek for adultery is moicheia (its verbal
form is used in Mt 5:27-28, 32). Poineia is a term used for
"sexual immorality" of various types. It can be applied in situa-
tions in which a marriage is considered incestuous. Essene law
used the Hebrew equivalent to prohibit as incestuous mar-
riages between uncles and nieces, an addition to the prohibi-
tion of unions between aunts and nephews (in Lv 18:13). Some
scholars conclude that Matthew's Jewish-Christian communi-
ty expected its members to dissolve marriages that were in-
cestuous by Jewish, though not by pagan, standards. Others
point to the use of the word porneia as equivalent to "idolatry."
This usage is based on the prophetic texts that speak of Israel's
fornication with pagan gods. They suggest that this clause was
added to permit Christians to dissolve a marriage to a pagan
spouse. On either reading, the addition "except for porneia"
represents an exception to the blanket prohibition of divorce
aimed at safeguarding the holiness of the community. It is not
an attempt to make Jesus' teaching easier.
Paul addresses the question of a Christian-pagan marriage in
1 Corinthians 7:12-16. His insistence that the believing part-
ner makes the marriage holy (v. 14) shows that the issue of
whether or not such a marriage should be dissolved stems from
the conviction that a person becomes "impure" or "polluted"
through illicit sexual relationships. Paul says that he does not
know a saying of the Lord addressed to this situation. However,
72 JESUS AS TEACHER
he thinks that the appropriate response is twofold: (1) The

Christian is not obligated to divorce a spouse for remaining a
pagan; (2) if the Christian is divorced by a spouse who is un-
willing to live peacefully with a Christian, then the prohibition
against marrying another person does not apply.
These examples show that Jesus' teaching was already in-
terpreted in different ways by early Christian communities pri-
or to the writing of the Gospels. None of the applications of
Jesus' words about divorce seeks to change the evaluation of
divorce that goes back to Jesus. But as soon as early Christians
began to ask what sort of rules were to be derived from that
teaching, they found themselves faced with cases that did not
seem to fit. In all of the examples, the resolution of the cases is
linked with an understanding of what holiness is. These com-
munities are not trying to "update" Jesus by simply making
Christian practice a reflection of the common behavior of the
culture.
Collecting Jesus' Teaching: Q, The Sermon

on the Mount, Matthew 17:22-18:35
The Gospel writers each bring together units of Jesus material.
Even when Matthew and Luke are following a grouping that
they have taken from Mark, they make changes in the material.
For example, Mark 4:1-34 collects a group of parables to illus-
trate Jesus' teaching about the mystery of the Reign of God. The
teaching alternates between the "crowd," who are said not to
understand because Jesus speaks in parables (Mk 4:11-12), and
the disciples to whom the Lord must explain everything pri-
vately (vv. 10,34). The interpretation of the Parable of the Sower
(vv. 13-20) is given only to the disciples. Sayings warning the
reader that one must take care how one "hears" the word (Mk
4:21-5) connect the explanation of the Sower with the next
parable, the Seed Growing of Itself (4:26-9).
Matthew 13:1-52 and Luke 8:4-18 are based on this section

of Mark. All three versions open with the sequence: (1) the
Parable of the Sower, (2) Jesus' words about parables and the
mystery of the Kingdom, (3) the explanation of the Parable of
the Sower. Matthew has moved the saying about the one who
has received more from Mark 4:25 into the section on the
parables and the mystery of the Kingdom (Mt 13:12). Luke
retains its Marcan position. Matthew omits the rest of the
sayings in Mark 4:21-4, though variants of those sayings occur
elsewhere in his Gospel. Luke shortens the collection by omit-
ting two of the proverbs (Mk 4:23 and 24bc).
Luke stops following Mark after the warning about hearing
the word of God (Lk 8:18; Mk 4:24-5), in order to insert the
episode about Jesus' true relatives (Lk 8:19-21). He picks up
Mark again with the stilling of the storm (Lk 8:22-5; Mk 4:35-
41).
Matthew, on the other hand, has continued to follow Mark
but has substituted a parable, the Weeds and the Wheat (Mt
13:24-30), for Mark's Parable of the Seed Growing of Itself (Mk
4:26-9). Matthew follows the Mustard Seed (Mk 4:30-2; Mt
13:33) with the Parable of the Leaven (Mt 13:33), which is not
in Mark. However, in Luke 13:20-1 we find this parable at-
tached to the Parable of the Mustard Seed (Lk 13:18-19). Mat-
thew appears to substitute the pair of parables from Q for the
single one that he finds in Mark. Then Matthew rewrites the
first part of Mark's conclusion (Mk 4:33) to show that Jesus'
speaking in parables to the crowds fulfills Daniel 12:3 (Mt
13:34-5). He omits Mark 4:34 and adds more private instruc-
tion of the disciples. An explanation of the Weeds and the
Wheat (Mt 13:36-43) is followed by the parables of the Trea-
sure, the Pearls, and the Net (13:44-50). Finally Matthew con-
cludes his parable collection with a different saying about the
disciples than he found in Mark 4:34. Mark's ending suggests
that the disciples had difficulty understanding Jesus' teaching.
74 JESUS AS TEACHER
Matthew changes the conclusion in order to show that the

disciples are "scribes trained for the Reign of God" because
they have understood all of Jesus' teaching (13:51-2).
The most familiar examples of reworked Q material are the
Beatitudes (Lk 6:20-3//Mt 5:3-12) and the Lord's Prayer (Lk
11:2-4//Mt 6:9-13). As we have seen in its treatment of Mark
4, Matthew collects the teachings of Jesus into discourses. This
feature of Matthew's composition makes the Gospel suitable
for instruction within the community. Matthew has located
the Beatitudes and the Lord's Prayer in the first and most fa-
mous discourse in the Gospel, the Sermon on the Mount (Mt
5:1-7:29). In addition to the discourse on parables (Chapter 13),
Matthew contains three others. Each discourse includes a for-
mal opening indicating that Jesus is beginning to instruct his
disciples and a conclusion noting that he has finished speak-
ing. The other three discourses concern the mission (Mt 10:1—
11:1), relationships within the community (Mt 18:1-19:1), and
the coming of the judgment (Mt 24:1-26:1).
When we study passages taken from Mark, we can easily see
how each evangelist had rearranged the material. Since Q mate-
rial can only be identified by the overlap between Matthew and
Luke, it is more difficult to determine whether the differences
between Matthean and Lucan versions of a saying or episode
are all due to the editing by the evangelists or reflect dif-
ferences in the edition of Jesus' teaching used by each author.
Matthew's tendency to compose extended discourses makes it
appear likely that when pieces of tradition appear together in
Matthew, but in separate places in Luke, they were not linked
together in Q.
The study of Q material plays an important role in the at-
tempts of scholars to recover the original teaching of Jesus and
to understand how it was transmitted by Christians in the
forty to sixty years between the death of Jesus and the composi-
tion of the Gospels. They have advanced various hypotheses
about the development of traditions about Jesus' teaching in Q
material. Some have emphasized the parallels between Q and
collections of sayings by other wise men. They think that the
collection began to take shape around the image of Jesus as
spokesperson for divine wisdom (cf. Lk 7:35; 10:21-2; 11:49—
51). Others note that Q as reconstructed from Matthew and
Luke has an eschatological focus. Presuming that the sequence
of Q material found in Luke corresponds more nearly to the
source, Q concludes with a series of five sayings on the day of
the Son of man (Lk 17:23-4, 26-7, 33, 34-5, 37); the Parable of
the Pounds, seen as a warning for disciples in the Lord's ab-
sence (Lk 19:13, 15b-24, 26); and a promise that the disciples
will share in the banquet to come and the judgment of Israel
(Lk 22:28b, 30b). This understanding of Q represents it as the
teaching one must follow to be vindicated by the Son of man in
the final judgment.
According to the first view, the earliest image of Jesus was
that of a wisdom teacher; the apocalyptic elements were intro-
duced by Christians who had identified Jesus with the coming
Son of man. Sections of Q material emphasize the reality of
judgment, while other sections represent wisdom teaching.
Several clusters of prophetic words in Q condemn the "present
generation," those who refuse to repent and are blind to the
signs of the Kingdom's coming (Lk 3:7-9, 16-17; 7:1-10, 18-
28 [16:16?]; 11:14-15, 16, 17-26, 29-32, 33-6, 39-52; 17:23-
37). Other sayings are directed at the community. They explain
how disciples are to act in the world (Lk 6:20-49; 11:2-4, 9 -
13; 12:22b-31, 33-4) and instruct those engaged in preaching
the gospel (9:57-62; 10:2-16; 12:2-12). Prophetic sayings are
sometimes inserted into such blocks of material. Luke 10:13-
15 shifts from instructing missionaries to indicting those who
reject the gospel.
Sayings that follow the patterns of wisdom teaching, even
those that we now find used to emphasize judgment, originally
76 JESUS AS TEACHER
had the focus on universal patterns of human behavior that is

typical of wisdom material. Acts and their consequences are
presented (Lk 6:37-8; 11:4, 9, 33), and observations are ground-
ed in nature (6:35c; 12:6-7, 24, 26-8, 29-33). The wisdom
teaching in Q may have originally been arranged in thematic
units: For example, Luke 6:20-3, 27-33,35b-6, 37a, 38b, 39bc,
40-2, 43-9 contains an inaugural speech by Jesus, which Mat-
thew will expand in the Sermon on the Mount; Luke 9:57-60
and 10:2-12, 13-15, 16, 21-2, 23-4 focus on disciples as
preachers of the gospel; Luke 12:2-9, 10, 11-12 exhorts disci-
ples to fearless testimony, whereas Luke 12:22b-31, 33-4
urges them to be concerned with heavenly treasure, not anx-
ious about material things. Wisdom teaching presents Jesus as
the teacher-master to whom the student must listen (Lk 4:40,
46). Like other teachers of wisdom, his life-style must be imi-
tated (Lk 9:57-8; implied in 14:26, 27; 17:33). When this pic-
ture is combined with the image of Jesus as the heavenly Son of
man, Jesus' voice is no longer the timeless voice of wisdom but
the prophetic summons that initiates the "harvest" of the last
days - a summons carried forward into the world by his disci-
ple-envoys (10:16). This message calls for the unqualified obe-
dience of all who hear it.
The combination of wisdom sayings with an eschatological
orientation also appears in Matthew's version of Jesus' "inau-
gural sermon/' the Sermon on the Mount. This sermon sets out
Matthew's fundamental vision of the life of discipleship, which
is now possible in view of Jesus' coming as the one who fulfills
the Law and the prophets (Mt 5:17). When the Gospel con-
cludes with the instruction to teach the nations to observe
what Jesus has taught (28:20), Matthew probably intends the
reader to think of the Sermon on the Mount as an epitome of
Jesus' teaching. It is the way in which a righteousness more
abundant than that of "scribes and Pharisees" is produced
(5:20): It shows the hearer how to carry out the task of seeking
the Reign of God and its righteousness before all else (5:6;
6:33).
The major divisions within the Sermon on the Mount are
well marked: (1) Matthew 5:3-16, discipleship,- (2) Matthew
5:17-48, more abundant righteousness in relationships with
others; (3) Matthew 6:1-7:11, more abundant righteousness in
single-hearted devotion to God; (4) Matthew 7:12, the Golden
Rule (concluding summary); (5) Matthew 7:13-27, a warning
to choose the narrow way of righteousness. Exegetes debate
over details of the tradition history of the material contained in
the Sermon. The parallels between Matthew and Luke suggest
that the former brought together material found in the Q
source. The evangelist shaped Jesus' teaching about the Law
into the antitheses of Matthew 5:21-48: "You have heard it
said . . . but I say to you . . ." This section is introduced by the
affirmation that Jesus came not to destroy the Law but to show
people a greater righteousness. In their Matthean form, the
antitheses sharpen the contrast between Jesus' authoritative
teaching and that of other interpreters of the Law.
When Matthew takes over wisdom material, such as the sec-
tion on anxiety (Mt 6:25-34), he also uses an antithesis to
distinguish the behavior of the disciples from that of other
persons. The "Gentiles" are the ones who concern themselves
with material goods (v. 32). Jesus' disciples must let nothing
take priority over their quest for God's Reign and God's right-
eousness. The section itself reflects a theme common to
wisdom traditions (cf. Wis 7:1-6). It also appeals to a theme
common in the preaching of the Cynics that anxiety has been
created by human culture. Instead of being willing to live "nat-
urally," with what is provided for us by nature just as animals
are provided for, humans engage in activities designed to satis-
fy artificial needs. The process of agriculture - sowing, reaping,
78 JESUS AS TEACHER
and gathering into barns - serves as an example of false anx-

ieties. The hearer is told to have confidence in the beneficence
that God shows throughout creation. Matthew 6:33 shifts from
the wisdom perspective as well as that of the Cynics by empha-
sizing the one "anxiety" a disciple ought to show, namely, for
the righteousness appropriate to the Reign of God.
The sharp contrasts in righteousness that set the disciples of
Jesus over against others, scribes, and Pharisees in Matthew 5:20,
and Gentiles in 6:32, create difficulties for Christian readers
today who are sensitive to the need to respect the religious and
moral traditions of others. Matthew often directs very harsh
words at Jewish religious teachers. In order to understand these
criticisms in their context, we need to remember that Matthew's
community has a strong Jewish-Christian heritage. We have
already seen that Matthew's handling of the divorce saying
establishes a holiness for Christian marriage that follows some
Jewish traditions about appropriate and inappropriate marriages.
Matthew does not reject the fundamental insights about right-
eousness that have come from the community's Jewish heritage.
Matthew 23:2-3 even commends some of the teaching of
those who are "on Moses' seat." But the reader is quickly
warned against their example: one that creates burdens and
excludes people from the Kingdom. The section satirizes hypo-
critical teaching among the scribes and Pharisees. The satire
has all too often been used to justify Christian distortions of
Jewish piety as have the associated warnings against hypo-
critical piety in the Sermon on the Mount. But one should note
the function of the satire in both cases. Matthew is drawing
guidelines for a Christian community that could easily re-
create in itself the practices and distinctions being condemned.
The warning against copying the external marks of right-
eousness, the titles, and seeking the public honor paid to the
scribes and teachers of the Law (23:5-12) makes this point
clearly. Start down that road, this sharply drawn satire warns,
and one will end up losing the Reign of God and even persecut-
ing God's messengers.
The Sermon on the Mount also includes warnings directed
toward the community. Its members are to remain "separate"
from two other groups: (1) the "hypocrites" and others who
practice the righteousness of scribes and Pharisees; and (2) the
Gentiles who are pictured as totally lacking in piety (5:47; 6:7-
8, 32). But there are also warnings against those within the
community whose lives do not produce the "good fruit" re-
quired of them (7:15-23). The example of wise and foolish
housebuilders serves as a concluding warning that it is neces-
sary to both hear and do Jesus' word (7:24-27). The sayings on
"false prophets," those who call on Jesus but will not be ac-
knowledged by him, show that the demand to separate oneself
from the behavior of a Jewish community that follows scribal
interpretation of the Law and from an irreligious gentile popula-
tion does not pretend to create a community of the perfect
among Christians. Christians too are subject to judgment. Even
some of those who are community leaders, prophets, and heal-
ers could be found lacking.
The comments about true and hypocritical piety in Matthew
6:1-18 must also address dangers within the Christian com-
munity. As in Judaism, prayer, almsgiving, and fasting repre-
sent the foundations of piety in Matthew's community. Jesus'
coming as the one who "fulfills" the Law and the prophets has
also changed the way in which disciples meet those obligations
toward God. Matthew draws a contrast between external be-
havior, observed and evaluated by others, and true devotion to
God. Just as true righteousness in keeping the Law looked only
to God for its understanding of how humans should relate to
one another, so the truly religious person seeks only the praise
that comes from God. The section on anxiety and divine provi-
dence promises the disciples that they can rely on God's con-
cern for them to provide what is needed to live such a life.
80 JESUS AS TEACHER
The Sermon on the Mount alludes to several areas in which

tensions will arise within the community: the divisions
caused by anger and the refusal to forgive others (5:21-6; 6:14-
15; 7:1-2); self-exaltation and disdain for others by persons
who claim to possess righteousness (6:1-6, 16-18; 7:3-5); and
false teachers, able to deceive under the guise of Christianity
(7:15, 21-3). These problems are more directly addressed in the
discourse on relationships within the community (Mt 18:1-
19:1). Once again Matthew has drawn together traditional ma-
terial into a discourse that will speak to the specific problems
the community is facing.
Immediately before the discourse, Matthew relates an epi-
sode in which Jesus resolves the question of whether his fol-
lowers should pay the tax demanded of Jewish males for the
support of the Temple (Mt 17:24-7). Peter is the one who must
obtain an answer from his master about the tax question in
response to the Jewish authorities. Later in the discourse Peter
again asks Jesus for an authoritative statement on the extent to
which Christians are bound to forgive others (18:21-2). Mat-
thew uses the Temple tax episode to establish Peter as one to
whom others can turn to receive an authoritative interpreta-
tion of the meaning of Jesus' teaching.
The Temple tax episode may represent a conflict of con-
science that arose for Jewish members of Matthew's communi-
ty, the type of situation that made new interpretations of Jesus'
teaching necessary. After the Jewish revolt in 70 C.E., the
Romans expanded the half-shekel tax (a shekel is a unit of
currency used among Jews) that Jewish males had previously
sent to support the Temple by demanding that the tax be paid
to a fund at Rome and that payment be collected for all mem-
bers of a household, including slaves. Officials from the local
Jewish community were responsible for making the collection.
Documents from the end of the first century indicate that the
Romans also sought to enforce collection from persons who
"falsely" claimed that they were not Jewish. The Jewish Chris-
tians of Matthew's church would have been in just such a bind.
The community is separated from the synagogues of the
scribes and Pharisees. Matthew even emphasizes the dis-
tinctiveness of Christians over against such persons. The story
affirms that the "sons" (Christians) are indeed "free" but dem-
onstrates a willingness to pay anyway in order not to "scan-
dalize" them. Jewish Christians are willingly participating in
the suffering of their fellow Jews. At the same time, the story
emphasizes that this gesture does not surrender the Christian's
freedom.
The discourse that follows the Temple tax incident is ad-
dressed to leaders of the community. Matthew 18:1-14 spells
out the kind of humility that is required of those who are
children of the one heavenly Father. The images used in this
section portray "becoming like a child" in order to enter the
Kingdom as accepting and not scandalizing the "little ones" - a
task Jesus' disciples cannot neglect. Matthew appears to use
the expression "little ones" both as a designation for Christians
in general (as he does in 25:40, 45) and to refer to marginal
persons within the Christian community whom its leaders
might neglect or despise (18:6, 10, 14). Verses 6-7 recognize
that as long as this world has not been transformed by the
Lord's coming, scandal, temptation, and sin will occur. But
that does not excuse laxity or cynicism. Verses 6-9 suggest
that some of the "little ones" may go astray as a result of the
scandal created by others, the teachers and evildoers of Mat-
thew 7:15-23. One should be willing to suffer any physical
horror rather than introduce evils among the "little ones" of
the community. This use of an image of willingness to sacrifice
a hand or an eye rather than to commit sin was also used in the
Sermon on the Mount (Mt 5:29-30).
Verses 10-14 use the Parable of the Lost Sheep (which Mt
took from Q; see Lk 15:2-7) to demonstrate the proper re-
82 JESUS AS TEACHER
sponse to a "little one" who has strayed. Matthew's framework

(vv. 10, 14) recalls the liturgical language of the Lord's Prayer by
referring to the "will of your Father who is in heaven" (v. 14; cf.
Mt 6:8-10). The image'of a searching shepherd recalls a pas-
sage from the Hebrew prophet Ezekiel. God is pictured as the
one who will bring back a people who have been led astray by
leaders who are evil shepherds (Ez 34:11-12, 16). Jesus' parable
focuses on individuals rather than the nation of Israel (i.e., a
flock of sheep). It pictures a shepherd leaving the rest of the
flock "on the mountains" to search for a stray one (v. 12). Mat-
thew's version of the parable differs from Luke's in its report on
the conclusion of the search. In Matthew (v. 13), the success or
failure of the search is not certain. Luke 15:4-5 presumes that
the lost sheep is found and uses that as the cause for joyous
celebration. Since joyous celebration over the repentance of
sinners is a typical Lucan theme, many scholars think that
Matthew's version better represents the Q version.
Verses 15-20 introduce directions for individual and com-
munity action for dealing with a fellow Christian who has
strayed. Similar community rules have been found among the
writings of the Essenes. Evidence that a fellow member is sin-
ning must be brought to the overseer of the community by
appropriate witnesses. Those who continue to resist correction
may be expelled from the community. Matthew also contains
rules for obtaining suitable witnesses to an offense, a procedure
for bringing the dispute before the church, and the expulsion of
persons who will not accept decisions of the community (v. 17).
The real consequences of being expelled from the community
are elaborated in verses 18-20. Such a person is cut off from the
Kingdom. This harsh conclusion only follows when a person
has resisted all of the efforts made to bring one back. God
desires the salvation of all the "little ones" (v. 14), not their
condemnation.
These procedures show that Matthew's church has a struc-
ture for admitting and expelling members. Matthew does not,

however, specify particular individuals or groups within the
community charged with such regulatory activities such as we
find among the Essenes. The presentation in Matthew 18 sug-
gests that any disciple may find her- or himself as sheep or
shepherd, as sinner or one seeking to bring about reconcilia-
tion. The sayings in verses 18-20 suggest that the formal rec-
onciliation or expulsion took place in the context of communal
prayer in the name of Jesus, who is externally present with the
community.
The concluding section of the discourse moderates the
harshness of the process of community discipline by highlight-
ing Jesus7 teaching on forgiveness (18:21-35). The instructions
on prayer in the Sermon on the Mount (Mt 6:14-15) under-
score the connection between forgiving those who offend us
and being forgiven by God. In the concluding verses, Peter's
question (vv. 21-2) and the Parable of the Unforgiving Servant
(vv. 23-34) make it clear that there is no limit to forgiveness.
The dramatic asymmetry in the amounts owed when adapted
to the Matthean parallel makes the small amounts that hu-
mans forgive "insignificant." The concluding exhortation par-
allels the solemn ending of the Parable of the Lost Sheep (v. 14).
It also emphasizes the characteristic of true righteousness
throughout the gospel. It must come "from the heart."
These examples from Matthew show that the evangelist con-
sistently shapes inherited traditions about Jesus' teaching to
address the needs of a Christian community for instruction
about how Christians are to relate to problems posed by the
hostility of outsiders as well as problems posed by persons
within the community. Jesus is the one who makes the higher
righteousness of God's Reign possible. We have seen that words
were not the only thing a teacher passed on to disciples. The
teacher also provided a living example of the teaching. This
discourse opened with sayings about the humility appropriate
84 JESUS AS TEACHER
to Jesus' followers. Later, Matthew contrasts Christian leaders

as humble servants with others who seek their own glory
(23:8-12). The supreme example of the humble one who is
exalted is that of Jesus, the Son of man handed over to death
but raised on the third day (Mt 17:22-3). Jesus is not only the
one who shows people how to live for the Reign of God; he is
also the one who brings salvation to the nations by suffering as
God's servant (Mt 12:15-21). Matthew 9:36-8 pictures Jesus
looking with compassion upon the people, who are as lost as
sheep without a shepherd, and asking God to send more la-
borers to help with the harvest. Although Matthew's dis-
courses place great emphasis on the teaching of Jesus and the
necessity to shape one's life in accord with those teachings or
be condemned in the judgment, the gospel does not lose sight
of the love and compassion for humanity that was the founda-
tion of Jesus' teaching and his death on the cross. Matthew
28:16-20 instructs Jesus' disciples, whom the Sermon on the
Mount refers to as the light of the world (Mt 5:13-16) to spread
that message to all people.
Chapter 5
Characteristic Themes
in Jesus7 Teaching
We have already treated the central image in Jesus7 preaching,

the Reign of God. Jesus spoke of the hopes that many people
had for a judgment that would finally destroy all evil and per-
mit the righteous the peace and joy in God's presence that
goodness deserved. He taught that God;s presence could be
experienced even in this world if people would live with mercy
and compassion, if they would learn to rely on God's goodness
rather than on human systems of power. Jesus did not promise
that such a life would lead to riches and success on earth. His
own life demonstrated that humility and suffering were part of
a life dedicated to God (e.g., Mt 5:3-11).
Jesus used images like that of the heavenly Son of man to
reassure his followers that success in God's eyes could not be
irteasured by human standards. God's own judgment would
vindicate everything Jesus did and taught. The early Christians
experienced the truth of Jesus' vision of God when they learned
that Jesus' humiliation on the cross had been turned into heav-
enly glory at the right hand of God. This conviction meant that
Jesus' words had the authority of divine revelation behind
them.
In this final chapter, we are going to survey some of the other
themes of Jesus' teaching that are particularly important for
Christians today. The theme of justice and solidarity is es-
pecially prominent in social ethics and liberation theologies
from Third World countries. The problem of bringing about
justice in a corrupt world is understood to require that people
overcome the divisions that separate and create hostility be-
85
86 JESUS AS TEACHER
tween different groups. The theme of wealth and "the rich"

emerges not only in liberation theologies, it is also of concern
to churches in developed countries. On the one hand, wealth
appears to generate false values that drive people away from
God and from the poor and disadvantaged who need their help.
On the other hand, Christians who have wealth can use it to
contribute to the well-being of the whole community. The
theme of forgiveness embraces many dimensions of Christian
life. It is the basis for a Christian's relationship to God. It also
governs the way in which Christians are to respond to injuries
that they suffer from others. The theme of prayer speaks of the
way in which Christians maintain their relationship with God.
In this section, we will take a detailed look at the central
prayer of all Christians, the Lord's Prayer. The theme of love of
one's enemies brings us to the heart of what Jesus meant in
speaking about love. Many people find it the most unbelievable
of all of Jesus7 teachings. We have been conditioned by cen-
turies of human development to separate our world into friends
and enemies and to respond accordingly to each group. In some
situations, this distinction is a matter of life or death. With
his customary shock to our imagination, Jesus tells a story
of a situation of one person's willingness to treat an enemy as
though he were a friend, the Parable of the Good Samaritan.
This type of love is the fulfillment of everything Jesus had to
teach.
Justice and Solidarity

Jesus' audience lived in a world that seemed to be dominated
by evil and injustice. The Jews were a conquered people forced
to live at the whim of the Romans and the Herodian monarchs
who served as client kings of the Roman Empire. Most people
also lived in dependence on absentee landlords, their stewards,
or wealthy persons in the local community. There was little
Characteristic Themes 87
freedom in such a world. Only the wealthy with ties to Herod's

court or to the Romans had power and authority. When Jesus
mentions kings, wealthy people, or landlords and stewards in
his parables, he always looks at them from the perspective of
the villager or artisan who was dependent on their goodwill.
Jesus does not speak as though he were an "equal" in the world
of the Roman ruler, the Herodian courtier, or the priestly aris-
tocracy. He is not. Like John the Baptist, Jesus is able to spread
his message as God's word without gaining the patronage of
someone from the circles of power because Judaism had a tradi-
tion going back to the earliest prophets and kings in which God
might select an obscure person to receive the Spirit and carry a
message to the people. Most of the great prophets in the Old
Testament did not come from the official circles of professional
prophets. Israel's greatest king, David, was chosen to rule even
though he was only a young shepherd boy at the time God sent
the prophet Samuel to anoint him.
In the Old Testament, the prophets usually directed their
preaching to the priests, kings, and aristocratic leaders of soci-
ety. The repentance and conversion of the leaders of the people
would be necessary for the nation to be renewed. By the time of
Jesus, many people had come to suspect the powerful members
of society as hopelessly enmeshed in evil. If they could not be
converted, then the only solution was to wait for them to be
overthrown at the end of the world. Jesus takes a very different
approach. He announces God's Reign among the masses of
people who were without status, power, or authority.
The opening speeches in both Matthew (5:3-12) and Luke
(4:16-19) announce that the prophetic promise of salvation for
the poor, the sick, the oppressed is being fulfilled. The Q form
of the Beatitudes, which scholars believe have been expanded
in Matthew's version (Mt 5:3-12//Lk 6:20-3), speaks directly
of this reversal of the fate of those suffering in the land (recon-
structed from Lk 6:20-1):
88 JESUS AS TEACHER
Blessed the poor, for the Kingdom of God is theirs.

Blessed the hungry, for they shall be filled.
Blessed those who weep, for [they shall rejoice].
The Beatitudes were then expanded with the beatitude of the
persecuted disciples (Lk 6:22-3). Matthew 5:3 adds the ex-
pression "in spirit" after "poor" in the opening beatitude. This
addition does not mean to lessen the message that the poor are
blessed in the Kingdom. But Matthew wants to make it clear
that "poor" does not refer simply to a condition of material
deprivation. It refers to those who are the "poor righteous," the
anawim or "little ones." Such persons are powerless and poor
in this world because they will not make the compromises
with evil required to attain wealth and power. They will re-
main faithful to God's Law even in the face of suffering because
they expect that God will deliver them. The tradition behind
the Magnificat (Lk 1:46-55) expresses the piety and hopes of
such groups.
What is the "good news to the poor" (Is 61:1) that has been
fulfilled in Jesus? Certainly poverty, hunger, and suffering have
not been erased from human history and will always require
human charity (cf. Mk 14:7). None of those who were victimiz-
ing the people - the Romans, the Herodians, the wealthy land-
owners, and so on - were physically overthrown by Jesus. The
Jewish revolt in 66-70 C.E. demonstrated how futile such an
attempt would have been. Many of the "pious" had been disillu-
sioned by the more successful revolt of the Maccabees in the
second century B.C.E. Although this revolt against the Seleucid
kings and corruption of the people by Greek ways claimed to
restore God's rule over the people, the Hasmonean kings be-
came as corrupt as those they replaced. Their alliances with
Rome eventually paved the way for the subjection of the Jewish
nation to Rome. Some of Jesus' own followers may have thought
that God would use Jesus to be the instrument of another
political upheaval. That was the charge for which the Romans
executed him. Yet nothing in Jesus' behavior or teaching sup-

ports that interpretation of his intentions.
What then is the "good news"? Social psychologists and the
experiences of Christians in Third World countries can help us
understand how Jesus' teaching represented good news for the
poor. Poverty and oppression have an impact on the minds of
their victims just as much as they do on those who benefit
from the system. Victims blame themselves for their situation.
If they were "worthy/7 God would have placed them among the
rich and powerful. We can already see that everything in Jesus'
teaching and practice challenges this mentality. As we saw in
the Parable of the Lost Sheep, no person is "worthless" before
God. God does not seek the loss or suffering of anyone.
Another element of poverty, oppression, or powerlessness is
an increase in violence, hostility, and resentment among the
sufferers themselves. Tensions that cannot be expressed against
one's masters break out in other forms. We cannot miss the fact
that there is a great deal of conflict and tension in Jesus' para-
bles. The unforgiving servant is one example. He is used to
subjection to a powerful king and takes out his frustration at his
personal subjection on others lower than he. Everyone in Jesus'
world had to deal with such "officials." But the result in this
case is that the servant is unchanged when the king behaves in a
totally unexpected way and forgives the huge debt. The servant
goes out and attacks another who owes him a small debt. The
final result of his failure to change is that the king turns back
into the powerful potentate and sends the unforgiving servant
off to be tortured in jail (Mt 18:23-34).
Jesus takes another example of day laborers in a vineyard
who become enraged when the owner pays everyone a day's
wage regardless of the length of time worked (Mt 20:1-15).
Although not so dramatic as the Parable of the Unforgiving
Servant, this parable too addresses a problem created by in-
justice and violence "in the system": People become so cor-
90 JESUS AS TEACHER
rupted that they can only relate to others in those terms. As a

result even extraordinary acts of generosity by those who have
the resources to forgive a debt or assist a laborer whose family
might starve without harvest-time work can be ineffective. Jus-
tice requires something more than the redistribution of assets.
It requires a conversion in the way people deal with others.
That is why some scholars have seen the Parable of the Vine-
yard Workers as a lesson in human solidarity. The workers
must surrender thinking of the landowner as the "enemy" and
of themselves as engaged in an individual struggle to compete
with everyone else. When this parable is connected with the
other sayings of Jesus about "greatness and service," it under-
cuts any claim to privilege because of how much one has done
for the "little ones." Unless we overcome such false percep-
tions, our justice will not reflect that of God.
Wealth and "the Rich" in the Teaching of Jesus
The theme of wealth and "the poor" appears frequently in the

teaching of Jesus. It is especially prominent in Luke's Gospel.
We have seen that the gospel message to the poor gives them
"worth" in God's eyes. They are not invisible. We have also
seen that Jesus and his followers live in a way that places them
among the poor. They are radically dependent on others. They
have had to abandon whatever little security they could have
gained through farming, fishing, and other trades to follow
Jesus. Jesus does not permit them to enrich themselves by
charging fees for teaching. They must depend entirely on the
hospitality that others are willing to offer.
We have seen that Jesus recognized the anxieties created by
such dependence. Yet a number of sayings suggest that even
worse is the alternative, the anxieties and blindness generated
in pursuit of wealth (e.g., Mt 6:19-21, 24; Mk 10:25, 28-30).
Two parables dramatize this fact. The Parable of the Rich Fool
(Lk 12:16-21) is appended to an episode in which Jesus refuses
to intervene in a dispute over inheritance (Lk 12:13-15). The
fool's only solution to the luck of getting a superabundant har-
vest is to build even bigger grain elevators to store his wheat.
Where does such greed get him? Nowhere. Death intervenes
before he can enjoy this wealth. The Parable of the Rich Man
and Lazarus (Lk 16:19-31) dramatizes the hard-heartedness of
the rich. Not only is this man completely insensitive to the
Law (which requires that the rich aid the poor in life), he is still
trying to order Lazarus around and receive favors for himself in
hell! This parable suggests that the rich have enough teaching
about how they are to use their wealth in the Law. Those who
do not listen to that will not listen to anything else. But in the
end the poor sufferer is vindicated and the rich man con-
demned.
Jesus told another parable about a lazy but clever steward
who avoided disaster by reducing the accounts of what his
master's debtors owed him (Lk 16:l-8a). This story would not
have evoked any sympathy for either the absentee master or
the steward in Jesus' audience. But some who heard Jesus may
have been in situations like that of the debtors where they had
had to borrow seed for planting from the steward of a wealthy
man. Despite prohibitions in the Law against taking interest
from a fellow Israelite, interest was collected. The loan was
simply written up to include the interest in the amount bor-
rowed. This steward, who is about to be fired for "wasting" his
master's goods, turns around and ensures that someone will
take him in by reducing or canceling the interest. Jesus did not
approve of the impoverishment of persons by the systems of
debt and interest that existed in his day (e.g., Mt 5:42). He
certainly does not think that clever manipulation of the sys-
tem is an end in itself. But this parable is a lesson in the
shrewdness that confronts one. Luke has appended a number of
92 JESUS AS TEACHER
sayings that apply the parable to the disciple's attitude toward

wealth. One must beware of being taken in by greed.
Clearly there are two strains in the teaching of Jesus. One
speaks of a radical break with wealth and the whole mentality
of getting rich. The anxieties, greed, blindness, and out-and-out
dishonesty required cannot be squared with the righteousness
required of Jesus7 disciples. For some that may be very difficult,
as in the story of the rich man who wanted to become one of
Jesus' disciples (Mk 10:17-22). The other speaks of the obliga-
tions of the rich toward the poor. The normal calculations of
benefit or repayment cannot apply. In the Parable of the Great
Banquet the poor are brought in precisely because they cannot
reciprocate. They are the ones in need of the banquet and, as it
turns out, the only ones who accept the invitation (Lk 14:15—
24). Almsgiving and generosity that do not demand any form of
repayment, not even the constant waiting on a wealthy bene-
factor that was typical of ancient life, are the examples Jesus
gives to the rich.
Forgiveness Is for All

Luke 24:47 summarizes the content of the message that the
disciples are to take to the nations as "repentance and for-
giveness of sins." We have seen that Jesus included all persons
in his circle of disciples. We have also seen that forgiveness was
to be a fundamental characteristic of relationships between
disciples. Without forgiving the offenses of others, they cannot
expect forgiveness from God (Mt 6:14-15; 18:21-35).
Luke emphasizes the theme of forgiveness and joy in his
gospel. We have noted that it dictated his interpretation of the
Parable of the Lost Sheep (Lk 15:3-7). The most famous drama-
tization of this theme is the Parable of the Prodigal Son (Lk
15:11-32) in which the father's response to the return of his
wayward son is to throw an extravagant banquet - just as
though the young man had done something worthy of congrat-

ulations. Here too we find Jesus' concern for solidarity rather
than division. The elder son, dutiful and hard-working, voices
the protest that many in the audience would feel. After all, the
younger son was willing to come back just as a servant. Isn't
this huge celebration a "slap in the face" for the good son?
Sometimes people condemn the elder son for complaining.
But when we see the problem of justice, mercy, and solidarity
that Jesus faced, we can see that that is the wrong response.
The father affirms the special relationship that he has with the
eldest. The eldest is heir to all that he has (v. 31); the father is
not going to cast him out. Nevertheless it is right to celebrate
the return of the lost. This story demonstrates the significance
of the requirement to forgive "from the heart." No one is im-
mune from the attitude expressed by the elder. But if such an
attitude goes unchallenged it will divide the community. Sin-
ners will always be "outcast." They will not really be restored
as daughters and sons.
In other stories, the outcast sinner is contrasted with a Phar-
isee who is confident in his own righteousness. A sinful wom-
an anoints Jesus out of love and faith. Jesus' Pharisee host who
protests is shown to be lacking in hospitality (Lk 7:36-50). The
Pharisee who goes to pray in the Temple is further from God
than the toll collector who acknowledges his sinfulness and
seeks forgiveness (Lk 18:9-14). It is important to remember
that Jesus does not reject the righteousness of people like the
Pharisees or the elder son. But that righteousness remains im-
perfect and divisive if it cannot see that God is now offering
forgiveness to all.
Prayer and Our Relationship to God

We have already seen that our relationship to God in prayer and
our relationship to others come together in the experience and
94 JESUS AS TEACHER
practice of forgiveness. Matthew 6:14-15 reiterates this peti-

tion from the Lord's Prayer (Mt 6:12). Forgiveness and prayer
are brought together in a saying of Jesus in Mark 11:25. The
exhortation to leave one's offering at the Temple altar and seek
reconciliation (Mt 5:23-4) shows the dramatic imagery so typ-
ical of Jesus. It suggests that someone who has not reconciled
with an offended party cannot expect to have his or her offering
accepted by God.
The Parable of the Toll Collector and the Pharisee serves as
an example of the Christian "prayer" in Luke. It contrasts a
Pharisee whose piety assures him that all is "right" between
himself and God with a tax collector who recognizes that he
has no claim on God's goodness. Christians are sometimes
accustomed to think of Pharisees as hypocritical in their devo-
tion to God. Matthew 6:5-8 creates that impression by con-
trasting the behavior expected of Jesus' disciples with that of
"hypocrites" - a phrase used of the Pharisees. They pray exten-
sively in public but have no true relationship with God. As a
result they are no better than the pagans who pray with lots of
words and formulas but to no avail, since they have no rela-
tionship with a real god. In the past, such passages have been
taken to justify disrespect or scorn for the worship of other
faiths. Today scholars recognize that their significance lies in a
different direction. The Christians in the communities for
which Matthew and Luke spoke had given up traditional, elab-
orate, and widely shared patterns of worship. Unlike some of
the mystery cults that were becoming popular in the gentile
world, Christians did not offer an alternative sacrificial priest-
hood, holy temple, and dramatic cult ritual. After the Temple
had been destroyed and Jewish Christians no longer partici-
pated in the life of local synagogues, they too had lost tradi-
tional forms of worship. Both groups may have wondered if
Christian prayer "on its own" was sufficient to maintain one's
relationship to God. The evangelists affirm that it is.
However, the move toward liturgical elaboration is evident in

the Lord's Prayer (Mt 6:9-13//Lk 11:2-4). The opening of the
prayer, addressed to God, resembles the Jewish Kaddish prayer:
"Magnified and hallowed be His great name in the world which
He created according to His will; and may He make His King-
ship sovereign in your lifetime and in your days/7 Luke begins
simply with the expression "Father." Matthew's version fills
out the expression to create a parallel like the Jewish petition
for the coming of the Kingdom. Matthew 6:10bc adds two
phrases to that petition that spell out the significance of the
Kingdom's coming. People will do the will of God with the
same certainty that God's will is done in heaven. This expan-
sion also balances the request that God act to make the coming
of the Kingdom a reality with the three petitions that follow.
As with the introduction, Matthew 6:13 balances the conclu-
sion by adding a second clause. These changes have not altered
the substance of the prayer, but have turned what might almost
seem a telegraphic outline for prayer to God into a vehicle for
communal prayer that Christians have used for millennia.
Most Christians substitute the "trespasses" [paraptomata)
from Matthew 6:14 for the commercial metaphor of debt and
debtor in Matthew 6:12. Luke 11:4 has an interesting combina-
tion of the two: God is asked to forgive our "sins" [harmatiai]
as we forgive everyone indebted to us. This version of the
prayer much more directly echoes the story of the unforgiving
servant than Matthew's version. It raises the possibility that at
some point in the tradition "forgiveness" did not refer simply
to our relationship with persons who have done us an injury,
but had a socioeconomic meaning. Instead of demanding col-
lection on a debt, and perhaps reducing another to slavery in so
doing, disciples should simply forgive what is owed. Such ac-
tions would destroy the relationships of dependence due to
indebtedness and the various injustices associated with the
system of legal regulations that created them.
96 JESUS AS TEACHER
The bread petition (Mt 6:11//Lk 11:3) points toward the

teaching on anxiety (Mt 6:32-4; Lk 12:22, 30). The word
"bread" is qualified by an unusual Greek expression, epiou-
sion. Since ancient times there have been several guesses as to
the meaning of that word: (1) If it is created from two Greek
words, epi and ousia ("substance, being, essence"), it means
"bread that is necessary for existence"; (2) if it comes from epi
and ousa (present participle of the verb "to be"), and the word
"day" is understood to be implied, it means "bread for the day";
(3) if it comes from epi and iousa (present participle of "to
come"), again with "day" implied, it means "bread for the fu-
ture" or the "coming day." Option (3) is often preferred by
scholars who hold that the prayer refers to the eschatological
banquet the disciples will celebrate with Jesus in the coming
Kingdom (cf. Lk 13:29; 22:30). Options 1 and 2 are better suited
to the petition as a reflection of Jesus' teaching about anxiety.
Those who prefer option 2 point out that it may have been an
allusion to the Greek translation of Exodus 16:4 in which the
heavenly manna that the Israelites are instructed to gather
only for a day is spoken of as "a day's portion for a day." The
difficulty with both 2 and 3 is the necessity to supply "day"
with the adjectival phrase without any indications of the need
to do so in the text. Option 1 points directly toward the sayings
about anxiety. It expresses confidence that the Lord will pro-
vide the disciples with what they need for survival.
The final petition acknowledges that the disciples live in a
world where evil is still powerful. Jesus repeats this injunction
as a caution to his disciples: "Pray that you do not enter into
temptation" (Lk 22:40, 46). There the Lucan reader is shown an
example of Jesus' own faithfulness in "testing" during the ago-
ny in Gethsemane. The Hebrew Scriptures describe God "test-
ing" the faith of Israel (e.g., Ex 16:4; 20:20; Dt 8:2, 16; 13:5;
33:8). Exodus 16:4 makes a test of the requirement that Israel
rely on God's daily manna from heaven: "whether they will
walk in my Law or not." The prayer not to be brought to such a
test also has echoes in the Psalms (e.g., 25:11; 51:5-6) and in
another Jewish daily prayer: "Bring me not into sin nor into
iniquity nor into temptation. And may the good inclination
have sway over me and let not the evil inclination have sway
over me." Matthew's addition, "rescue us from the Evil One,"
makes Satan the source of "testing" rather than God. Again,
those who think the whole prayer is to be interpreted as a
prayer for the coming of the Kingdom understand this "test-
ing" to mean the final efforts of Satan to lead the righteous
astray (e.g., Rv 3:10; Dn 12:10).
This tradition of eschatological "testing" is reflected in
Mark 13:19-23, which states that the tribulations and Satanic
deceit of the last days will be so bad that no one will be saved if
God does not cut the time short! However, Luke's readers prob-
ably understood "testing" in a more general sense. If one looks
back at Luke's rewriting of the interpretation of the Parable of
the Sower (Lk 8:11-15; cf. Mk 4:14-20), one will notice that
where Mark has "persecution" as the cause of some falling
away, Luke has "temptation" (Lk 8:13). Luke expands the de-
scription of the "good" from hearing and accepting the word to
include "hold it fast in an honest and good heart and bring
forth fruit with patience" (Lk 8:15). For Luke's reader "tempta-
tion" might refer to anything that would cause a person to
abandon Christianity rather than to endure in bringing forth
good fruit.
For Luke Jesus exemplifies the importance of prayer. Not
only does Jesus consistently withdraw to pray (e.g., Lk 6:12;
9:18; 22:39-41), he even prays words of obedience and confi-
dence from the cross (23:46; cf. Ps 31:6). The Lord's Prayer is
supplemented by other instruction on prayer. The Parable of
the Persistent Friend (Lk 11:5-8) and sayings on the effective-
ness of prayer (11:9-13) make it clear that one must also "en-
dure" or persist in prayer. The Parable of the Unjust Judge is
98 JESUS AS TEACHER
introduced as an example story for perseverance in prayer (18:1,

6). Much of this instruction emphasizes confidence in God.
Christians can rely on the God they call "Abba" ("father") to
sustain and provide for those who have put the Reign of God
before everything else.
Love of One's Enemies

The various injunctions to love God, one's neighbor, and even
one's enemies are among the most familiar parts of Jesus'
teaching. Like much of Jesus' teaching, the idea that right-
eousness, holiness, or wisdom manifests itself in "love" for the
enemy is not unique. Jewish stories held up Joseph as a great
example of someone who loved his enemies. Philosophers
taught that the sage was above the passions of anger and re-
taliation. The wise person would endure the insults or abuse of
fools without replying in kind. Socrates repeatedly challenged
the popular view that a "good" person tried to help friends and
harm enemies.
Matthew's antithesis form in the Sermon on the Mount (Mt
5:43) might create the false impression that there was an in-
junction to "hate one's enemies." Dualistic comments in some
of the Essene writings that speak of the righteous "hating" the
"children of darkness" are sometimes cited as parallels. How-
ever, the Q version of the material on nonretaliation in Luke
6:27-36 opens not with a sharp contrast but with a list of
parallel phrases that express the meaning of love of one's en-
emies (vv. 27-8). Evidently Jesus' teaching on love of enemies
was not expressed as a criticism of the Law or Jewish piety.
These exhortations are framed as general statements of how
the disciple responds to hostility.
Luke 6:29-30 gives particular instances of how a person
would respond to concrete situations of conflict: a blow, sei-
zure of one's cloak, beggars, someone who grabs what is yours.
Verse 31 concludes the section with another general state-

ment: "Treat others as you wish them to treat you." Verses 3 2 -
6 present "love of enemies" in contrast to the behavior of "sin-
ners" who also love those who love them. Luke has expanded
the Q form of this section with the additional example of lend-
ing (vv. 34-5a) to create a triad of contrasting behaviors: love,
help, and lend. This expansion provides another opportunity to
emphasize the impact of Jesus' ethic on the rich. They must
not simply lend with expectation of return. Even sinners know
how to make money doing that. They must lend to those from
whom they cannot expect anything. The conclusion of the sec-
tion grounds the behavior in the example of God, who is also
beneficent toward those who are ungrateful and wicked. The
exhortation to imitate God's "mercy" (v. 36) may be an allusion
to the command in Leviticus 19:2 to imitate God's holiness.
Matthew has divided the Q material in order to create two
separate examples. The legal principle of appropriate retalia-
tion rather than uncontrolled vengeance (Ex 21:23-5; Lv
24:19-20; Dt 19:21) forms the negative introduction to a sec-
tion based on the concrete examples (Mt 5:38-42). As a result,
Christians sometimes have a mistaken idea that the Law
taught vengeance without mercy. Verse 39a provides the gener-
alizing statement for the examples to replace the original "love
your enemies." The examples are now illustrations of a princi-
ple: "Do not resist evil."
The examples are recast so that they express situations in
which the hostility is expressed through social and legal ges-
tures. The backhanded blow on the right cheek is not merely a
shot in anger but a deliberate expression of contempt (v. 39b).
One stands to lose one's cloak in a lawsuit. Instead of insisting
that it be returned at night as specified in the Law (Ex 22:26-7;
Dt 24:12-13; Am 2:8 condemns the rich for bedding down
beside the altar in garments taken in pledge), one is to sur-
render one's tunic as well. Verse 41 adds a situation of enmity
100 JESUS AS TEACHER
well known to people in an occupied territory as the land of

Israel was: the possibility that an individual and/or his animals
will be conscripted to carry persons or material. In order to
prevent abuses, decrees might be posted that limited the extent
to which such services could be demanded. Again, rather than
insist on one's "rights," individuals are told to double the ser-
vice they provide. In order to conclude the series with another
institutionalized example of enmity, the original reference to
begging is expanded with the example of lending (v. 42b).
Matthew's reworking of this material heightens its paradox-
ical character. The original examples might have referred sim-
ply to the everyday situations of conflict between individuals.
The sayings would serve to stop hostilities at that level. These
examples are more troubling because the evils that one is not
to resist are institutionalized in the social and legal structure
of the time. Is refusal to resist them and failure to take advan-
tage of legal protections when they exist really the best way to
ensure justice in a society?
Many Christians today would not agree with Matthew's un-
derstanding of this part of Jesus' teaching. They might argue
that "not to resist evil" cannot be translated into passive coop-
eration with structures that contribute to it. Turning over a
tunic as well as the cloak in which the poor person sleeps at
night would simply encourage defrauding others in lawsuits,
for example. Some scholars have answered this objection by
arguing that these sayings are extreme examples designed to
awaken our understanding of what it means to love one's en-
emy. They envisage relationships between persons that are not
grounded on power, not even the claim to retribution for
wrongs suffered.
The same emphasis on institutionalized violence is evident
in Matthew's treatment of the sayings in the final section. The
general experience of hostility becomes the specific case of
reaction to the persecutor. (Thus Matthew recalls the righteous
who suffer persecution for the Kingdom in vv. 10-12.) The
motivating force of God's example occurs before the contrast-
ing statements about human behavior. The reader is reminded
that God causes the same sun to rise on the just and the unjust.
This example has the tone of a proverbial wisdom saying and
avoids directly claiming that God is "kind" to ingrates. The
two examples of "love" among sinners have been recast from
Q. The single category "sinner" has been divided into "toll
collector" and "Gentile" (cf. the description of one expelled
from the community in Mt 18:17) and the second behavior
moderated to "greeting" one's fellows rather than helping them
as in Q.
The final injunction asks the disciple to be "perfect" as God
is rather than "merciful" as in Luke. Although it is difficult to
be certain, Matthew would appear to be responsible for the
shift. He introduces the injunction to the rich ruler who wants
to be a disciple with, "If you would be perfect . . ." (19:21).
"Perfect" appears occasionally in the Greek translation of the
Hebrew Scriptures for "wholeness" as in Deuteronomy 18:13
or "blameless, pure" as in 2 Samuel 22:21-7. Essenes used the
expression "perfect of way" for those who were wholeheartedly
devoted to the community's understanding of the Law. Thus
the expression "perfect" appears to encapsulate Matthew's un-
derstanding of discipleship for those whose righteousness ex-
ceeds that of scribes and Pharisees.
Matthew's focus on enmity created through persecution con-
tains an important social consequence of "love of enemies."
Blessing, praying for the persecutor, and not retaliating leave
the door open to receive that person. A curse would imply
formal exclusion, breaking off all relationships with the per-
secutor. Although Matthew's community is encouraged to see
itself as distinctively different from the Jews and Gentiles of its
environment, this identity is not reinforced by opposition to
them.
102 JESUS AS TEACHER
One of the most striking examples of loving an enemy is in

the Parable of the Good Samaritan (Lk 10:30-5), which we have
already examined in another connection. Luke has inserted the
parable into a discussion of love of God and neighbor as the
epitome of the Law - a theme Luke took from Mark. The
framework (vv. 29, 36-7) makes the parable an example story
in a legal ruling over the extent of the word "neighbor." This
ruling follows the spirit of Jesus7 teaching on the extent of
forgiveness in Matthew 18:21-2. It is essentially unlimited.
Luke's reader has already been clued in to the hostile rela-
tionships between Samaritans and Jews when a Samaritan vil-
lage refused Jesus and his disciples hospitality because they
were pilgrims bound for Jerusalem (Luke 9:52-4). Jesus' own
audience would certainly have shared the antipathy and even
hatred toward the Samaritans typical of their time. They would
have traveled the road Jesus asks them to imagine on pil-
grimage to feasts in the Temple. After the priest and Levite had
shunned the man, the hearer can hardly have expected much
from a Samaritan. The story emphasizes the compassion
shown by the Samaritan by giving extensive details of the ac-
tions he took in caring for the badly beaten man. He employs
his material possessions to accomplish the task of caring for
the man.
The example of the Good Samaritan shows the positive side
of human relationships when the need of one person evokes
the compassion and unselfish generosity of another. It does not
resolve the "Jewish-Samaritan problem" on the political level.
But as we have seen so often in the teaching of Jesus, people are
not to remain imprisoned by the divisions that create antag-
onism and hostility. God's Reign belongs to all persons and
requires no less than universal compassion.
Supplementary Reading and
Discussion Questions
Additional information about topics, persons, and writings

mentioned in the text can be found in general reference works
such as Paul Achtemeier (ed.), Harper's Bible Dictionary (San
Francisco: Harper & Row, 1985), and John Boardman, Jasper
Griffin, and Oswyn Murray (eds.), Oxford History of the Clas-
sical World (Oxford: Oxford University Press, 1986).
Chapter 1
The authoritative history of this chapter's topic is H. I. Marrou,
A History of Education in Antiquity (New York: New Ameri-
can Library, 1964). Readers interested in the role of the philoso-
pher as moral educator told through representative selections
from their writings should consult Abraham J. Malherbe, Mor-
al Exhortation: A Greco-Roman Sourcebook (Philadelphia:
Westminster, 1986). A general account of the role of scribes and
Pharisees in Jewish society can be found in Anthony Saldarini,
Pharisees, Scribes and Sadducees in Palestinian Society (Wil-
mington: Michael Glazier, 1988). A sourcebook that contains
selections from Jewish writings and from the New Testament
arranged according to themes is George Nickelsburg, Faith and
Piety in Early Judaism: Texts and Documents (Philadelphia:
Fortress, 1983).
1. How does Jesus compare with the four types of teacher
common in antiquity - sage, philosopher, interpreter of
the Law, prophet? What is the significance of the fact that
Jesus did not found a school?
103
104 Supplementary Reading and Questions
2. What is the role of conversion in a philosophical educa-

tion? How would you compare that understanding of con-
version with the prophetic call for repentance?
3. Describe the function of the Law of Moses as a moral edu-
cator. How is this role illustrated in Jewish traditions about
Joseph?
Chapter 2
A recent popular work that seeks to use archaeological evi-
dence to situate Jesus within Judaism of his time is James H.
Charlesworth, Jesus within Judaism (Garden City, N.Y.: Dou-
bleday, 1988). Two studies that are more attentive to the schol-
arly difficulties of recovering the teaching of the historical
Jesus are Norman Perrin, Rediscovering the Teaching of Jesus
(New York: Harper &. Row, 1967), and E. P. Sanders, Jesus and
Judaism (Philadelphia: Fortress, 1985). An important study of
the place of women in Jesus' ministry is Ben Witherington,
Women in the Ministry of Jesus (Cambridge: Cambridge Uni-
versity Press, 1984).
1. What do we mean when we speak of Jesus as a charismatic
figure? How do the gospel writers establish this picture of
Jesus in narrating Jesus' "call" and in depicting the re-
sponses of others to him?
2. What demands does Jesus make on those who wish to
become his disciples? Why would these demands have
shocked people in his time?
3. How are women portrayed in the Gospels as followers of
Jesus? What is the social significance of Jesus reaching out
to women and children?
Chapter 3
A description of the style of Jesus' teaching that contrasts the
Marcan account with stories about philosophers and ancient
Supplementary Reading and Questions 105
rhetorical practice is Vernon K. Robbins, fesus the Teacher: A

Socio-rhetorical Interpretation of Mark (Philadelphia: Fortress,
1984). A different approach, based on formalist literary criti-
cism, seeks to show how Jesus' teaching breaks apart our expec-
tations about reality: See Bernard Brandon Scott, fesus, Symbol-
Maker for the Kingdom (Philadelphia: Fortress, 1981). Scott has
carried this approach further in his commentary on the parables,
Hear Then the Parable: A Commentary on the Parables of fesus
(Minneapolis: Fortress, 1989). For a treatment of the parables of
Jesus that focuses on their human and religious message see
Pheme Perkins, Hearing the Parables of fesus (Mahwah, N.J.:
Paulist, 1981). An extensive account of the background to and
use of the expression "Kingdom of God" can be found in G. R.
Beasley-Murray, fesus and the Kingdom of God (Grand Rapids,
Mich.: Eerdmans, 1986).
1. Describe the characteristics of proverbs, parables, legal say-
ings, and prophetic or apocalyptic sayings. How does Jesus
use exaggeration to capture the imagination of the au-
dience in each type of saying?
2. Audience responses to the parables of Jesus would have
differed depending on assumptions made about the subject
matter, evaluation of the behavior of characters in the para-
ble, and the social, economic, or religious background of
the hearer. Explain how these different responses are illus-
trated in the Parable of the Sower. Then suggest diverse
responses for one of the other narrative parables such as the
Good Samaritan or the Prodigal Son.
3. What are the characteristics of the Reign (Kingdom) of God
in the teaching of Jesus? How does Jesus challenge the
views of his contemporaries about God's Rule?
Chapter 4
An excellent account of the picture of Jesus in the synoptic
Gospels and Q can be found in Jack D. Kingsbury, fesus Christ
106 Supplementary Reading and Questions
in Matthew, Mark, and Luke (Philadelphia: Fortress, 1981).

John D. Donahue, The Gospel in Parable (Philadelphia: For-
tress, 1988), shows how the parables fit into the theology of
each of the evangelists. Two detailed treatments of the Sermon
on the Mount that show readers the process and results of
scholarly analysis are Jan Lambrecht, The Sermon on the
Mount: Proclamation and Exhortation (Wilmington: Michael
Glazier, 1985), and Georg Strecker, The Sermon on the Mount
(Nashville: Abingdon, 1988).
1. What beliefs about Jesus made him different from other
famous teachers of his time? How do these beliefs influ-
ence the way in which the Gospel writers adapt Jesus tradi-
tions to their own times?
2. Describe form criticism, source criticism, and redaction
criticism. How are insights from each of these methods of
analysis used to help us understand Jesus' teaching about
divorce as it is presented in the Gospels?
3. What are the characteristics of true ("higher") righteous-
ness in Matthew? How does Matthew use the literary de-
vice of drawing sharp contrasts between the disciples of
Jesus and others to emphasize these characteristics?
Chapter 5
In addition to the books on the parables and the Sermon on the
Mount referred to in the bibliographies to Chapters 3 and 4, see
Pheme Perkins, Love Commands in the New Testament (Mah-
wah, N.J.: Paulist, 1982). For an account of the traditions of
justice and solidarity with the poor in Jesus' teaching, Q, and
Luke that reflects the concerns of liberation theology see Luise
Schottroff and Wolfgang Stegemann, fesus and the Hope of the
Poor (Maryknoll, N.Y.: Orbis, 1986).
1. Describe Jesus' vision of justice for the poor and oppressed.
How is the gospel message "good news" for those groups?
Supplementary Reading and Questions 107
How do the petitions of the Lord's Prayer describe the life

of Christian discipleship? What is the relationship between
forgiveness and prayer in the life of the disciple?
Give examples of Jesus' teaching on love of enemies. How
do these examples address problems of violence and evil in
human relationships?
Index
SUBJECTS AND NAMES

Abraham, 17, 31, 39 Easter, 65-6
Adam, 17 Ecclesiates, 8
agriculture, 39-41, 77-8 Ecclesiasticus, 8-9
anawim, 88 Elijah, 19
anxiety, rejection of, 6, 29, 77, 79, end of the world, 17-20, 57-9, 62,
96 87
apocalypses, Jewish, 16-21, 41-2, 55 Enoch, 17-19
Apollonius of Tyana, 3-4 Epicurus, 4-5
Essenes, 2, 11-14, 16, 29, 56, 82, 98,
baptism: early Christian, 26; of 101
Jesus, 25; by John the Baptist, 26 evil, 17, 44, 55, 59-60, 87, 100
Beatitudes, the, 58, 74, 87-8 exodus, the, 58
exorcism, 58
calling, by God: of Jesus, 24-5; of Ezra, 17
Paul, 24; of prophets, 24-5
charismatic leader, 24-5; Jesus as a, faith, 30, 36, 79, 85
25 forgiveness, 7, 36, 48-9, 80, 83, 86,
children, 35, 54; disciples as, 36, 81 92-5, 102
conversion, 6 form criticism, 63
covenant, new, 12
Gamaliel, 15
Daniel, 17, 55 gentiles, 67, 70; as outsiders, 35, 37,
David, 24, 87 78-9; as sinners, 31, 49, 71, 101
debt, 45, 91; cancellation of, 14-15, Good Samaritan, parable of, 47, 86,
48, 89-90, 95 102
dietary rules, 13 Great Banquet, parable of, 49
Diogenes Laertius, 2
disciples, of Jesus, 1-2, 32-4; in- happiness, 5-6, 8
struction of, 2, 23, 74f; the twelve, hasidim, 13
1, 27, 33, 42 hellenization, 8, 11
divorce, 2, 53-4, 69-72 Herod, 26
Domitian, 5 Hillel, 14
109
110 Index
holiness, 12-13, 33, 60, 71-2, 101 Moses, 8, 16, 65

hospitality, 36 Mustard Bush, parable of the, 46, 73
humility, 44-5, 84
Net, parable of the, 73
infancy narratives, 25
James, 27-8 parables, 38, 43, 89; see also indi-

Jerusalem, 20, 56, 62 vidual parables
Jesus: death of, 7, 34, 57, 63, 66, 84- passions, 5
5, 88-9, 97; education of, 23; Paul, 67, 70-1; as Pharisee, 14-15;
"rabbi/7 11; relatives of, 34 as philosopher hero, 7
Joana, 34 Pearl, parable of the, 46, 73
Job, 8 Persistent Friend, parable of the,
John, the Baptist, 3, 19-20, 25-7, 97
30-2, 41, 59, 87 Peter, 27-8, 80
John, son of Zebedee, 27-8 Phariseee and Publican, parable of
Joseph, the patriarch, 10 the, 93-4
Judas, 36 Pharisees, 2, 10-15, 78-9, 81, 94;
judgment, God's, 16-20, 26, 31, 33, warning to Jesus, 32
41-2, 50, 55-8, 67-8, 75-6, 84 Philo, 15
justice, 41, 45, 61, 85-91, 93, 100 philosophers, 2-7, 21; and kings, 4 -
7; life as example, 10, 62, 83; as
martyrs, 6-7; veneration of teach-
Kingdom of God, see Reign of God er, 4-5
philosophical schools: academy of
Law, the, 2, 32, 38; Jesus and the, Plato, 4; Christianity and, 5-7;
51-4, 69-72, 79; oral, 13; teachers Cynic, 5-6, 21, 77; Epicurean, 4 -
of, 10-15, 78; as wisdom, 10 5; Stoic, 5-6
Leaven, parable of the, 73 Plato, 4
Levites, 11 poor persons, 9, 88, 92; concern for,
Lord, 64, 67 10, 30, 50, 79, 88-9, 99
Lord's Prayer, 74, 82, 94-6 prayer, 79, 83, 86, 93-8
Lost Sheep, parable of the, 81-3, 89, priests, 12, 28, 70
92 Prodigal Son, parable of the, 29, 49,
love, 36-7, 84-5; of enemies, 59, 86, 92-3
98-102; of neighbor, 10, 48 pronouncement story, 42
prophecy, Jesus fulfills, 16, 25, 65-7,
Martha, 34-5 76, 79
Mary, sister of Martha, 34, 36 prophet, 2-3, 16-17, 20, 24, 82, 87;
Mary Magdalene, 34, 65 Christian, 3, 19, 21, 65, 68, 80;
Matthias, 33 first century C.E. Jewish, 3, 17-
miracles, 4, 64 21; Mosaic, 16
Mishnah, 1 prosbule, 15
mission, instructions for, 6, 32, 66- proverb, 8-9, 42-4
7, 74-6 Proverbs, 8, 42
Index 111
purity rules, 1-13, 47, 53 Son of God, 25, 66
Pythagoras, 3-4 Son of Man, 19, 57, 62, 66, 75
source criticism, 63-4
Q, 64, 72-6, 81-2 Sower, parable of the, 38-43, 72-3,
Qumran, 12; see also Essenes 97
Spirit, the Holy, 24-5, 64, 68
suffering, of the righteous, 8, 18-19,
rabbi, 10-11, 14 55, 57-9, 62, 85, 87-8, 100-1
redaction criticism, 64 Susana, 34
Reign of God, 1, 17, 21, 31, 36-7, synagogue, 15
44-7, 50, 55-60, 72-3, 75, 84-5,
87-8, 95-9, 102 Tabernacles, feast of, 14
renunciation: of home, family, 28-9, Talents, parable of the, 48, 75
90 tax-collectors, 27, 31, 45, 94, 101
repentance, 16, 21, 26, 31, 75 Temple, at Jerusalem, 14, 56, 94; tax
resurrection, 55, 85; of Jesus, 34-5, for, 80
65-9 Treasure, parable of the Hidden, 46,
Revelation, 21 73
Rich fool, parable of the, 91 Two Debtors, parable of the, 36-7
Rich Man and Lazarus, parable of
the, 91 Unforgiving Servant, parable of the,
rich people, 30, 45, 90-1; as op- 48, 89
pressors, 18-19, 86-8, 99-100; Unjust Judge, parable of the, 97-8
salvation of, 46, 99 Unjust Steward, parable of the, 91-2
Righteousness, the Teacher of, 12
Vineyard Owner, parable of the, 50,
Sabbath, 13, 67 89
sage, 2, 7-10, 17 violence, 18, 47-8, 55, 59, 89, 98-
Samaritans, 34, 47-8, 102 101
Satan, 28, 55, 97 virtue, 8; through the Law, 15, 52-3,
Saul, 24 101
schools, 1, 21-3; philosophical, 3-7; visions, 17-21
as religious associations, 3;
wisdom, 9 wealth, 86, 90-2; renunciation of,
scribes, 2, 9-11 30, 77
Seed Growing Secretly, parable of, Weeds and Wheat, parable of the, 73
47, 72-3 wisdom, 76, 78; in creation, 9; of
Sermon on the Mount, 76-81, 98 God, 41; Jesus as, 32, 75-6; Law
servant, the suffering, 25, 66 as source of, 7-8
Shammai, 14 women, 9, 37, 54, 70; anoint Jesus,
Simon, the Pharisee, 36-7 36, 93; disciples of Jesus, 27, 3 3 -
sinners, 18-19, 36-7, 93, 99, 101 5, 65
Sirach, ben, 2, 9 Word of God, 41
Socrates, 4, 6-7, 65, 98
Solomon, 8 Zeno, 5
112 Index
SCRIPTURAL REFERENCES
Old Testament 31:6 97
51:5-6 97
Genesis 110:1 66
37:1-47:27 10 Proverbs
Exodus 2:16-19 9
8:15 58 7:6—27 9
16:4 96 8:1-21 9
20:22 96 8:13-18 9
21:23-5 99 8:22-31 9
22:26-7 99 9:1-6 9
31:18 58 22:17-24:22 9
Leviticus 31:10-31 9
18:13 71 Isaiah
19:2 99 6:1-13 25
21:7 70 21:10 42
Deuteronomy 27:11-12 33
8:2 96 52-3 66
8:16 96 55:10-11 40-1
13:5 96 61:1 88
15:1-11 14 Jeremiah
17:7 71 1:5-19 25
18:13 101 Ezekiel
18:18-19 16 1-2 25
19:21 99 34:11-16 82
24:1-4 53, 70 44:22 70
24:12-13 99 Daniel
33:8 96 7-12 55
2 Samuel 7:13-14 19, 57
22:21-7 101 7:18 57
1 Kings 7:22 57
4:3 11 11:33 17
4:29-34 8 11:35 17
1 Chronicles 12:3 55, 73
25 16 12:10 97
Ezra Joel
7:6 11 3:13 42
7:11 11 4:1-13 33
Nehemiah Amos
8:1 11 2:8 99
Job 7:14-16 24
13:12 42 Micah
Psalms 4:12 42
2:2 66 Malachi
25:11 97 4:5-6 19
Index 113
New Testament 9:36-8 33, 84

10:1 2
Matthew 10:1-4 33
1:19 69 10:1-11:1 74
3:7-10 3, 31, 41 10:5 67
3:11-12 26, 41 10:7-11 6, 30
3:13-17 25 10:7-8 55
4:1-11 64 10:16-42 32
5:1-7:29 74 10:29-31 30
5:3-16 77 10:32 57
5:3-12 58, 74, 85, 87 11:1 1
5:3 88 11:12 59
5:10-12 101 11:13-14 19
5:13-16 84 11:19 31
5:15 43 12:15-21 84
5:17-20 32, 67, 76-8 13:1-52 73
5:17 16, 25, 76 13:12 73
5:21-48 52, 77, 80 13:24-30 73
5:23-4 94 13:33 73
5:27 71 13:34-5 73
5:29-30 81 13:36-43 73
5:31-2 2, 54, 70-1 13:44 46, 73
5:38-48 59, 79, 99-101 13:45-6 46, 73
5:42 91 13:51-2 74
5:43 98 15:1-2 31
6:1-7:11 77 16:21 57, 62
6:1-18 79 16:27 57
6:1-6 80 17:10-13 19
6:7-8 79 17:22-3 57, 84
6:8-10 82 17:24-7 80
6:9-13 64, 74, 94-6 18:1-19:1 74, 80
6:14-15 80, 83, 92, 94-5 18:1-14 81
6:16-18 80 18:1-6 36
6:19-21 30, 90 18:3 36
6:22-3 43 18:4-10 81-2
6:24 90 18:15-20 82-3
6:25-32 6, 30, 77-8 18:17 31, 101
6:32-4 96 18:21-35 83, 92
6:33 77-8 18:21-2 80, 101
7:1-2 80 18:23-34 48, 89
7:12 77 19:3-9 69-71
7:13-28 50, 77-8, 80-1 19:7-8 53
8:18-20 29 19:9 2
8:21-2 29 19:21 101
9:16-17 42 19:28 2
114 Index
Matthew [cont.) 4:35-41 73

20:1-15 50, 89 5:24-34 35
20:18 57 6:1-6 29
21:32 31 6:7 2, 33
22:1-10 49 6:44 35
22:11-14 50 7:1-23 67
23:2-3 78 7:1-8 53
23:5-12 78, 84 7:1 10
23:7 11 7:3 13
24:1-26:1 74 7:5 10
24:26-41 57 7:9-13 53
24:33 68 7:14-23 32, 53
24:43 68 7:24-30 35
25:14-30 48 8:31 57, 62
25:40-5 81 8:38 57
26:6-13 36 9:1 55
26:64 57 9:5 11
28:1 65 9:31 57
28:16-20 67-8, 84 9:35-7 1, 35-6
28:20 76 10:2-12 53, 69-71
Mark 10:10-12 2, 32, 54
1:7-8 3 10:13-16 35-6
1:9-11 25 10:17-22 92
1:12-13 64 10:23-31 32
1:15 55 10:25 45, 90
2:6 10 10:28-30 90
2:18 20 10:33 57
2:21-2 42 10:51 11
2:22-36 53 11:21 11
2:26 10 11:25 94
3:11 2 13 62
3:20-35 28, 34 13:2 56
3:22 10 13:5-8 56
4:1-34 72 13:14-23 19, 56, 97
4:3-8 38-42 13:24-6 19
4:10-20 32 13:28-31 55
4:10 1 13:29 68
4:11 35, 72 13:32 56, 58
4:13-20 73, 97 14:3-9 36
4:21 43, 72-3 14:7 88
4:22-5 43, 73 14:21 35
4:26-9 47, 73 14:58 56
4:30-2 47 14:62 57
4:33-4 35 15:29-30 56
Index 115
15:40 35 8:19-21 34, 73
16:1 65 8:22-5 73
16:8 35 9:1-6 33
Luke 9:1-2 2, 57
1:38 34 9:18 97
1:39-45 25, 45 9:22 57
1:46-55 88 9:32 62
1:51-3 45 9:44 57
2:19 34 9:46-8 36
2:51 34 9:52-4 102
3:7-9 26, 31, 75 9:57-62 75-6
3:10-14 27,31 10:1-2 33
3:16-17 75 10:2-16 75-6
3:21-2 25 10:13-15 33, 75-6
4:1-13 64 10:16 33, 76
4:16-19 87 10:21-2 75-6
4:40 76 10:23-4 76
4:46 76 10:30-7 47
5:1-11 27 10:38-42 34, 102
5:17 32 11:2-4 64, 74-6, 95-6
5:30 31 11:5-8 97
5:36-8 42 11:9-13 75-6, 97
6:12 97 11:14-52 75
6:20-49 75 11:20 58
6:20-3 74, 76, 87-8 11:29-32 44, 57
6:27-36 98-9 11:33-6 43, 76
6:35-6 76 11:49-51 75
6:37-8 76 12:2-12 75-6
6:39-40 76 12:8 57
6:40-2 76 12:13-15 91
6:43-9 76 12:16-21 30, 91
7:1-10 75 12:22-31 75-6, 96
7:18-28 75 12:33-4 75-6
7:18 20 12:33 30
7:33-4 31 12:39 68
7:35 32, 75 12:40 57
7:29-30 32 13:29 96
7:36-50 36, 93 13:31 32
7:40-3 36-7 14:11 44
8:1-3 27,33 14:14-24 49
8:4-18 73 14:15-24 92
8:11-15 97 14:26-7 76
8:16 43 15:2-7 81-2, 92
8:18 34, 73 15:11-32 26, 49, 92
116 Index
Luke [com.) 11:1-44 35
16:1-8 91 11:8 11
16:18 70-1 12:1-8 36
16:19-31 91 14:16-17 68
17:20-1 58 14:23 68
17:22-30 57, 75 14:26 68
17:33-7 75-6 15:26 68
18:1-6 98 16:7-11 68
18:8 57 16:13-15 68
18:9-14 93 Acts
18:11 31 1:14 34
18:31 57 1:23-6 33
19:12-26 48, 75 2:22-36 65
21:34 34 18:25 20
21:27 57 19:3 20
21:36 57 21:38 20
22:22 57 22:3 15
22:28 75 Romans
22:30 2, 75, 96 1:3-4 67
22:39-41 97 9-11 67
22:40 96 1 Corinthians
22:46 96 7:10-11 70
22:69 57 7:12-16 71-2
23:32-43 7 15:3-5 67
23:46-8 7, 97 Galatians
23:49 34 1-2 68
24:6-8 65-6 1:11-16 24
24:10 34, 65 Philippians
24:25-7 66 2:6-11 65
24:44-6 66 3:2 5
24:47 66-7, 92 1 Thessalonians
John 1:9-10 67
1:49 11 4:11 5
3:3-5 36 5:1 58
3:25 20 5:2 68
4:7-42 34 2 Timothy
4:27 34 1:8-18 7
4:31 11 3:10-13 7
4:36-8 33 4:9-18 7
6:25 11 Hebrews
7:15 23 9:27-8 65
7:16-17 23 James
9:2 11 5:8-9 68
9:13-34 23 2 Peter
10:6 42 3:10 68
Index 117
Revelation Qumran Writings

3:3 68
3:10 97 Damascus Document (CD)
3:20 68 4:20-5:1 71
10:8-11 65 Temple Scroll
col. 51 13
Old Testament Apocry]
Josephus and Philo
Ecclesiasticus
4:1-3 9
6:18-21 40-1 Josephus, Against Apion
26:20-27:2 45 2.17.175 15
34:20-21 9 Josephus, Antiquities
35:13-14 10 18.5 26
39:1-11 10 20.167-72 20
Wisdom Wai
7:1-6 77 2.159 3
7:27 32 2.259-73 20
6.300-9 3, 20
Old Testament Pseudei Philo, Life of Moses
2.39.216 15
1 Enoch
1:3-9 17
90:31 19 Greco-Roman Writings
95:6-7 18
96:4-8 18 Philostratus, Life of Apollonius
97:8-10 19 1.5 4
98:3 19 1.38 4
4 Ezra 4.45 4
6:26 19
Jubilees
Nag Hammadi Literature
11:10-13 39
11:18-24 39
Testament of Benjamin Gospel of Thomas
3:1-5 10 Log. 22 36

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Understanding Jesus Today

Edited by Howard Clark Kee

Growing interest in the historical Jesus can be frustrated by diverse

Other Books in the Series

The right of the

CAMBRIDGE UNIVERSITY PRESS

Transferred to digital printing 2004

1 Teaching and Learning in Jesus' World page 1

Supplementary Reading and Discussion Questions 103

Teaching and Learning in Jesus7 World

When we think of someone as a teacher, we usually think of

3:13, 6:7; Mt 10:1; Lk 9:1-2) and promises them a place as

communities as well as other fragments of legal rulings. Proph-

author, Philostratus, says that miraculous signs, especially a

cureans, who referred to themselves as ''friends/' met on the

them to their own advantage by claiming that they did indeed

Sages and Teachers of Wisdom

perhaps even a counselor to kings. Many of the proverbs and

Teachers of the Law: Scribes, Pharisees, and Rabbis

The Gospels frequently mention Pharisees and scribes as Jew-

expression used as a title of respect for a teacher, is much less

. . . . unclean . . . You shall not pollute yourselves with them. . . .

introducing a judicial procedure called prosbule, which pro-

Prophets and Visionaries

century B.C.E. Often presented as the visions of a past figure

claimed prophetic roles. Josephus speaks of "deceivers" who

are the few oracles preserved by Christians, who stressed John's

Jesus, Charismatic Teacher and Prophet

Established "schools" had a process by which persons became

patterns by which societies grant some people authority to

Jesus' Call and John the Baptist

Jesus' baptism (Mt 3:13-17; Mk 1:9-11; Lk 3:21-22). Each

In this passage, Josephus presents the Baptist as a moral re-

Jesus' Disciples Break with Their World

and moving to some other part of the world. We all know of

territory" might experience that as losing their identity. Prac-

concern themselves with making sure they have the material

Jesus' Message Is for All

which the prophetic call to repentance and renewal before

at Jesus by those who reject his teaching and is parallel in

ficulties in understanding the audience of Jesus' teaching. Mat-

tion of women with a male teacher seems to have been a strik-

There Martha learns that Jesus is "resurrection and life77 (Jn

pies by the addition of the sayings on "becoming like a child"

The Style of Jesus7 Teaching

Jesus spoke with a prophetic voice to all people. Understanding

Most of us plow up our gardens and prepare the soil before

technology. A final possibility is that Jesus was not thinking

er the amount of the harvest represents an unusually large

is based on prophetic texts that spoke of God's judgment of a

Proverbs and Parables: Jesus and the Wisdom Tradition

Another familiar proverb that begins with the expression

Further inspection shows that Luke has created this dis-

dethroned by a younger player. Or we might use it of someone

This image provides a sharp warning against being com-

Parables Challenge the Imagination

lages. We even know of cases in which bloody retaliation fol-

These examples illustrate the dynamics of Jesus' parables.

Legal Sayings: The Challenge of Going beyond the Law