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Context in the Gospels

Context In the Gospels
by Nathan J. Hill

If I were to tell you that I overheard a young lady tell a young man, "I like you", any number of images and questions might pop into our minds. Are they romantically involved? Is there a budding relationship developing between them? Are they friends or siblings? Are they joking? Without understanding the circumstances surrounding this simple phrase, we are unable to understand what the words mean. We may guess, but our deduction could move us to conclusions that are distant from the meaning of the words. We must discover the context of the words if we are to grasp their true meaning.

Reading and understanding the Gospels is a similar challenge. These sacred accounts of Jesus Christ's life and ministry are part of a conversation of early Christian communities. More than just the stories and teachings of Christ, the Gospels contain empowering statements of faith, words of defense against competing movements, and explanations of theological questions. We, as readers of these life-giving texts, must piece together the circumstances surrounding these conversations of faith. Armed with this context, we can then illuminate the meaning of these important words.

The Gospels are challenging texts. Scholars and theologians do not have complete pictures of their historical context, but they have pointed out three periods of early church development that answer important questions about the structure, content, and purposes of the Gospels. In particular, we will look at Jesus' first miracle in each Gospel to understand how this context can aid our understanding.

The three main periods of early Christianity follow the founding, growth, and expansion of the church from Jerusalem to points beyond. The first period of the Christian church runs from 30 - 70 AD. This period is considered the Self-Definition period, where the church was struggling with its identity in the midst of its own birth. The second period is from 70 - 90 AD. Considered the "Great Divorce" period, Christianity officially separated from Judaism during this span. The third period is from 90 AD and onward. This period is the Post-Apostolic period, where the close connections to Jesus and the apostles have finally disappeared. The church was forced to go forward now in unfamiliar territory and develop orthodoxy (right teaching) to survive.

Mark, the earliest of the synoptic gospels, developed in the "Self-definition" period. Coming out of a community of Jewish-Christians, Mark reflects questions of identity and discipleship. On one hand, these early Christians had to deal with the identity of Jesus and their own community. On the other hand, the Marcan believers also struggled with the purpose and nature of being followers of Christ. During this period, Christianity was still a sect of Judaism, so these same questions also required early Christians to struggle with their place within Judaism. Issues like Gentile acceptance and the practice of Jewish laws were at the forefront. In general, there is an air of unknown that permeates the believer's life, due to the newness of this charismatic religious movement.

In Mark 1:21-28, Jesus' first miracle is the exorcism of man from an unclean spirit. Instantly, we notice the elements of interest in the story. First, the passage has a strong Jewish foundation. Jesus enters a synagogue and teaches. The actions of Jesus are within the scope of traditional Judaism. Second, the identity of Jesus seems obscured. The spirit in the unclean man knows who Jesus is, but the people do not. Third, Jesus' teachings and words astound the people. After exorcising the spirit from the man, the people openly wonder about his identity and words. In the context of early Christianity, a member of the Marcan community would find the themes in this story reflective of their own faith journey. Jesus' teachings are difficult to understand, for both insiders and outsiders. Judaism and the outside world had no knowledge of Christ. The early church was a tiny movement, trying to hold fast to its new beliefs and figure out where to go next. These elements would give an early Christian hope and perseverance to continue ahead in their faith, no matter how difficult the road.

Matthew, the second of the synoptic gospels, was written during the painful period of the Great Divorce. The key issue becomes the split between Christianity and Judaism. No longer can you be considered a Christian and a Jew. Matthew was one side of this argument, asserting the importance and fulfillment of God's plan through Jesus. Matthew's gospel was intended to make the clear case of Christ's role as Israel's true teacher. In particular, all other teachers, including the Pharisees, are discredited. Jesus alone is the true rabbi. Matthew would then have probably been a defense of Christianity to both insiders and outsiders.

In Matthew 8:1-4, Jesus' first miracle is a healing of a leper. The key in this miracle is that Christ poignantly stands within the law. He displays his radical freedom by choosing to heal the man. Clearly, authority rests in Jesus. Then, Jesus commands the healed man return to the temple to offer a sacrifice as per the law of Moses, revealing that the law remains. He has not stepped outside of Judaism. Christ is the fulfillment of God's covenantal love. This passage makes a bold statement for Christians who might be reluctant to abandon their faith and a strong defense against those who would discredit this movement.

Luke is the third synoptic gospel, also originating in the period of the Great Divorce. The same issues that drive Matthew are also at work in Luke. As a defense of Christianity against Judaism, Luke clearly shows that God, through the Holy Spirit, initiated the church. Miracles, angels, and supernatural occurrences are used as God's agents to enact this glorious movement. Luke also offers an easy to understand account of the life and mission of Jesus for outsiders and insiders. For a Roman leader, Christianity was a new and unfamiliar movement, and so it is possible that Luke also served as a defense of its faith to Romans. Finally, Gentiles were now a major part of the early Christian communities. As Jews rejected Christ, Gentiles received the message in abundance. Therefore, Luke carries on a sweeping theme of Gentile eagerness to the message of Jesus Christ.

Luke's first miracle in Luke 4:31-37 is the same as Mark, the healing of a man with an unclean spirit. The differences between Mark and Luke point out the historical context of both gospels. Here, Luke tones down certain aspects of Jesus' ministry - there is a more civilized nature to the entire encounter. Jesus' teaching is astounding, but the people are not confused by it. Following the exorcism, the crowd seems more concerned about the words he used, as opposed to his immediate identity or the new teaching he employed. Also, the unclean spirit comes out of the man peacefully, making the passage less startling to a Roman or Gentile reader. To a Jewish reader, Jesus still stands within tradition, not a radical figure as some might have claimed. To an outsider, Jesus is appealing and articulate, not the originator of an anti-imperial movement.

John is the fourth gospel, originating in the "Post-Apostolic" period. During this period, the direct line of disciples and apostles who had surrounded Christ had passed away, creating a need for strong and right teaching. Shifts in power and the emergence of Christianity as a new movement led to the first public persecutions of believers. The split between Judaism and Christianity was all but complete. Relations were often hostile, resulting in believers being kicked out of synagogues in some cities. The Gospel of John therefore describes a Christ who powerfully asserted his identity and clearly labeled the enemies of the faith. In a sense, this sect of Christian believers that bore witness to this unique Gospel considered themselves carriers of truth in a hostile world, a light in the midst of darkness.

In John 2:1-12, John recounts Jesus' first miracle, the wedding at Cana. The miracle is described as a sign, so the disciples would be believe in Jesus. Already, this is a vast difference from the confusion and misunderstanding of Mark. Furthermore, the best wine being saved for last symbolizes that of Christ and the church. The distance between Judaism and Christianity is now a deep gulf. Christianity is moving beyond its roots in Jerusalem and spreading into the world. Other elements include the inclusion of Jesus' mother and brothers. Here, the family of Christ was more than just pupils - now a diverse community of those close to Jesus. For a follower in the Johannine community, this first miracle sets the tone of Christ's message and mission, a departure from the old and a beginning of a new dawn in God's plan.

Context, as you can see, is a vital piece of the puzzle to understand the Gospels as they are presented to us. By digging into the background, we can pick up valuable elements that help us understand Jesus, his followers, and the faith they espoused. The words of Christ take on new meaning, giving us powerful parallels to our own lives. This new meaning will help us be more faithful in carrying on the tradition and story of Christ. The differences will also help us struggle with a balanced vision of Christ that does not tip too far to one extreme or another.

Bibliography
Brown, Raymond. Introduction to the New Testament. ABRL/DoubleDay, 1997.
Hill, Dr. Craig. Class Lectures. Fall Semester 2005.