Tuesday, August 6, 2019

High Christology and the Baptism of Jesus in the Synoptic Gospels


Many argue that the Christology of the Synoptics is pretty “low.” While not as “high” as that of the Gospel of John and the Epistle to the Hebrews, in reality, the Christology one finds in Matthew, Mark, and Luke is higher than they are usually given credit for. See, for example:


In a publication on Jesus and Judaism, another Latter-day Saint, Trevan Hatch, wrote the following about the Christology of the Synoptics as seen in the accounts of Jesus' baptism in the Synoptics:

The Opening of Heaven

Only two verses in each of the Synoptic Gospels relate details about Jesus’ immersion; however, these few verses are pregnant with imagery pointing back to earlier Israelite writings. The first detail in the account is that the heavens open while Jesus is standing in the water (Matt 3:16; Mark 1:10; Luke 3:21). In Jewish Scripture, the “opening of heaven” is associated with the coming of the messiah and the end times (Ezek 1:1; Ps 102:26; Isa 64:1; Hag 2:6). Not only does this account point to Jesus as the messiah for the early Christians, but it may also point to Jesus as Yahweh (“Jehovah” in our modern rendition of the title), the God of Israel himself. All four Gospels link John the Baptist to Isaiah 40:3: “The voice of one crying in the wilderness: Prepare the way of the Lord” (Matt 3:3; Mark 1:2-3; Luke 3:4; John 1:23). Jesus subsequently arrives on the scene to be baptized. Thus, if John the Baptist is viewed by the authors of the Gospels as the “one” in Isaiah 40:3, then the subsequent verses would have pointed to Jesus as Yahweh:

O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, “Here is your God!” See, the Lord God comes with might, and his arm rules for him; his reward is with him, and his recompense before him. He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep. (Isa 40:9-11)

Jewish scholars, and perhaps even most Christian scholars, would not say that this Isaiah passage is connected with Jesus, but it was so for early Christians. The authors of the Gospels seem to associate the opened-heavens detail with a new exodus, referring to Moses and the birth of Israel. For example, Isaiah wrote about God’s mercy upon Israel and used Moses and the exodus as a point of reference:

Then they remembered the days of old, of Moses his servant. Where is the one who brought them up out of the sea with the shepherds of his flock Where is the one who put within them his holy spirit, who causes his glorious arm to march at the right hand of Moses, who divided the waters before them to make for himself an everlasting name, who led them through the depths? (Isa 63:11-13).

Notice the similarities with Isaiah 40, which mentions a shepherd leading his flock. After Isaiah comments about Moses’s and God’s act of saving Israel, he adds, “O that you would tear open the heavens and come own” (64:1). Of the three Gospels that mention the opening of the heavens at Jesus’ baptism, only the author of Mark uses the word tear (1:10), the same word used in Isaiah. A Jew hearing or reading this account in the first or second centuries would recall Isaiah’s prophecy and remember Moses and the birth of Israel. The parallel between Jesus and Moses is clear. Yahweh saved Israel and led its people through the waters into the wilderness for forty years. Jesus came to save Israel, a mission that began with the opening of heaven as he came through the waters and was immediately led by the Spirit into the wilderness for forty days (Matt 4:1-11; Mark 1:12-13; Luke 4:1-13). By using language about heavens opening while referring to elements in Isaiah 40 and 63, the authors of the Gospels were emphasizing to their Jewish readers that Jesus is both a new Moses and a divine figure who had come to save Israel. (Trevan G. Hatch, A Stranger in Jerusalem: Seeing Jesus as a Jew [Eugene, Oreg.: Wipf and Stock, 2019], 44-46, italics in original)



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