So Jesus claimed to be God, then how can he also be fully human?
Notes taken from Chapter 2 of Vintage Jesus by Mark Driscoll & Breshears
“Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us).” Matthew 1: 23
Introduction
Jesus was an ordinary man, much like a contemporary blue-collar worker, akin to a manual laborer such as a drywaller. He wielded a hammer, earning his living through physical labor. In an era devoid of power tools, his hands likely bore calluses, his physique muscular, a stark contrast to the oft-depicted effeminate portrayals with flawless hair, perfect teeth, and delicate skin. This image of Jesus, draped in elegant robes and sporting luxurious accessories, is far from accurate. He wasn't a follower of pop culture, didn't have modern amenities like an iPod filled with Elton John or the Spice Girls, nor did he watch shows like The View or own a trendy vehicle like a lemon-yellow Volkswagen Beetle.
The misconception of Jesus as a feminine figure may stem from the confusion between Nazirite and Nazarene. While Nazirites, like Samson, were prohibited from cutting their hair, Jesus, hailing from Nazareth, likely didn't adhere to this vow. He consumed wine and adhered to the cultural norms of his time, which frowned upon men sporting long hair. The absence of concrete historical evidence leaves Jesus's appearance to speculation. Byzantine and Victorian artists respectively depicted him with a beard and blond hair, further muddying the waters of his true appearance. This ambiguity extends to film portrayals, where ethnically Jewish actors have rarely assumed the role.
Notable is Edwina Sandys' 1975 sculpture of a bare-breasted Jesus, which starkly deviates from traditional representations. Similarly, the depictions in Bibles, especially those proliferating from 1810 to the 1870s, likely don't reflect his true likeness. Warner Sallman's famous 1940 painting, "Head of Christ," though popular, received criticism for feminizing Jesus's features. The quest for Jesus's true face has even graced publications like The Outlook and Popular Mechanics, the latter portraying him as an ordinary man, devoid of a model-like appearance.
The essence of Jesus's humanity is captured in his everyday life – a man akin to a common worker, with a lunch box in one hand and a toolbox in the other, engaged in mundane activities like farting, using the bathroom, and clearing his nose. This portrayal aligns with biblical texts emphasizing his full humanity, possessing a physical body akin to ours.
In summary, Jesus was an average individual, lacking in extraordinary physical allure as described by Isaiah: without form, majesty, or beauty to draw attention. Scripture paints him as an exceedingly normal human, partaking in regular life events:
Born to a woman (Galatians 4:4)
Possessed a normal body (Luke 24:39)
Grew up as a boy (Luke 2:52)
Belonged to a family (Matt. 13:54–58; Mark 6:3; 1 Cor. 9:5)
Obeyed his parents (Luke 2:51)
Practiced worship and prayer (Luke 4:16; Mark 1:35; 6:46)
Worked as a carpenter (Mark 6:3)
Experienced hunger and thirst (Matt. 4:2; 21:18)
Sought information (Mark 9:16–21; John 11:34; 18:34
Endured stress (John 13:21)
Felt astonishment and happiness (Mark 6:6; Luke 7:9)
Exhibited humor and compassion (Matt. 7:6; 23:24; Mark 1:41; 4:21, Luke 7:13)
Fostered friendships with both men and women ( John 11:3–5)
Gave compliments and cherished children ( Mark 12:41–44; Matt. 19:13–15)
Celebrated holidays and attended parties ( Luke 2:41; Matt. 11:19)
Loved his mother (John 19:26–27)
Comments from wise Christian writers throughout the years
n the initial chapter of our study, we delved into Jesus's divine nature by addressing the query, "Is Jesus the sole deity?" Moving forward, this chapter shifts focus to explore Jesus's human aspect, aiming to answer, "To what extent was Jesus human?" It's crucial to emphasize here that while Jesus embodied complete humanity, his existence transcended mere human limitations.
The topic of Jesus's simultaneous divinity and humanity ranks as one of the most debated and perplexing subjects in Christian theological discourse. This complex theme has been the subject of extensive commentary by numerous eminent Christian scholars and theologians, a notable discussion of which can be found in:
Blaise Pascal:“The Church has had as much difficulty in showing that Jesus Christ was man, against those who denied it, as in showing that he was God; and the probabilities were equally great.”
G. K. Chesterton: People “are equally puzzled by His insane magnificence and His insane meekness. They have parted His garments among them, and for His vesture they have cast lots; though the coat was without seam woven from the top throughout.”
Madeleine L’Engle: “To be a Christian is to believe in the impossible.Jesus was God. Jesus was Human.”
Lord Byron(English poet): “If ever a man was God or God man, Jesus Christ was both.”
Puritan Phillip Brooks: “Jesus Christ, the condescension of divinity, and the exaltation of humanity.”
J. I. Packer: “The really staggering Christian claim is that Jesus of Nazareth was God made man.... The more you think about it, the more staggering it gets. Nothing in fiction is so fantastic as this truth of the Incarnation.”
Martin Luther: “You should point to the whole man Jesus and say, ‘That is God.’”
Saint Athanasius of Alexandria: “He became what we are that he might make us what he is.”
Throughout history, misconceptions about Jesus's divinity and humanity have generally taken two forms. The first involves undermining his divinity to emphasize his humanity, while the second does the opposite, diminishing his humanity to highlight his divinity.
The denouncement of Jesus's full divinity has been perpetuated by various groups and ideologies, including the Ebionites, Dynamic Monarchianists, Nestorians, modalists, monarchianists, Sabellianists, Unitarians, proponents of the Social Gospel, "death of God" theologians, liberal theologians, Arians, Jehovah’s Witnesses, Mormons, functionalists, Adoptionists, Kenotics, Apollinarians, and as depicted in popular media like "The Da Vinci Code." For instance, Jehovah’s Witnesses view Jesus as the archangel Michael, created billions of years ago by God the Father, and not equal to the Father. Mormons believe Jesus was the first and greatest spirit-child of a Heavenly Father and Mother, making him a deity, but not uniquely so. Some New Age beliefs portray Jesus as half man, half alien, rather than fully God and man. Oneness Pentecostals reject the Trinity, seeing Jesus as manifesting in the roles of Father, Son, and Spirit. Creflo Dollar, a prominent pastor, has controversially claimed that Jesus came not as God but as a man, questioning the need for Jesus to be anointed if he were God.
The denial of Jesus's full humanity has been echoed by groups like the Docetists, Gnostics, Modal Monarchianists, Apollinarian Paulicians, Monophysitists, New Agers, and Eutychians. Even some Christian hymns and art have inadvertently contributed to this misconception, portraying Jesus in ways that downplay his human nature, like hymns suggesting he never cried as a baby or artwork that depicts him unnaturally.
A prevalent trend among some Protestant fundamentalists is to overemphasize Jesus's divinity at the expense of his humanity. This is evident in teachings that suggest Jesus was only superficially human and not genuinely susceptible to temptation or weakness, akin to a superhero masquerading as a human.
In A.D. 451, the Council of Chalcedon convened to address these confusions, resulting in the Chalcedonian Creed. This creed affirmed that Jesus is one person with two natures, fully divine and fully human, a concept known as the hypostatic union. Dietrich Bonhoeffer praised this definition for transcending conventional thought forms.
This biblical stance, upheld by the creed, maintains that Jesus's incarnation didn't alter his divine identity but changed his role. According to Augustine, Jesus gained a human nature without losing his divine essence. Philippians 2:5–11 describes Jesus as divesting himself of divine privileges to embrace humanity, although he retained his divine attributes, which he occasionally exercised, such as forgiving sins.
Jesus's earthly life, while fully human, was empowered by the Holy Spirit, as described in Luke's writings. The Holy Spirit's role in Jesus's life is evident from his conception to his ministry, emphasizing that Jesus, though divine, lived a genuinely human life.
An analogy with a father playfully wrestling with his children illustrates this concept. Just as the father retains his strength but chooses to engage humbly with his children, Jesus, despite his divine nature, humbly lived among humans as a servant.
Jesus, as both God and man, uniquely bridges the gap between humanity and divinity, offering reconciliation with God. Unlike other beliefs that propose ascending to godhood, Jesus humbly became human. Understanding Jesus's life, including his humor, passion, and suffering, is crucial for grasping the full scope of his human experience, which is often overlooked in doctrinal statements but richly detailed in the Bible.
Jesus had a sense of humor
n his book "Orthodoxy," renowned author G. K. Chesterton touches upon the perceived absence of humor in Jesus, suggesting that this might have been the one trait God chose not to exhibit during His earthly existence. Chesterton intimates that Jesus perhaps wasn't the humorous type, possibly embodying the stern, contemplative religious figure, more engaged in pondering theological complexities and pointing out sins than in sharing laughs or enjoying comedic entertainment.
This notion of a somber and unamusing Jesus, akin to a socially awkward individual who misses jokes because he's preoccupied with scriptural memorization, might be why some equate churchgoing with an unpleasant experience, much like a dental visit. Friedrich Nietzsche, the renowned atheist philosopher, commented on Jesus' life, hinting that a more earth-loving and laughter-embracing Jesus might have been preferable.
Contrary to this dour image, the Gospels paint Jesus as a sociable and enjoyable person, often invited to gatherings and surrounded by enthusiastic crowds. His full humanity, as mentioned in Ecclesiastes 3:4, would logically include the ability to appreciate and share humor.
Comedian Carlos Mencia, a self-professed Catholic Christian, in his “No Strings Attached” tour, humorously suggested that God has a sense of humor, as evident in everyday observations. Similarly, Camille Paglia, a self-identified "feminist bisexual egomaniac," described Jesus as a masterful Jewish comedian, skilled in parables that effectively served as witty one-liners.
The author speculates that Jesus, with his impeccable comedic timing, must have shared moments of laughter with his disciples. He challenges the notion of a stoic Jesus as a flawed perception, lamenting the scarce literature on Jesus' humor.
As a preacher who often incorporates humor into sermons, the author acknowledges the controversial nature of this approach. However, he finds irony, sarcasm, and satire in the Bible and life, useful for conveying profound truths. Elton Trueblood, a theologian, emphasizes the importance of recognizing Jesus' humor, arguing that many biblical passages become clear when seen through this lens. Trueblood criticizes the misguided piety that fears accepting Jesus' wit and humor as potentially disrespectful.
The author also notes that Jesus' use of comedic exaggeration, like the analogy of a camel passing through the eye of a needle, often confounds serious Bible commentators. He recalls the Catholic Church’s interpretation of Jesus naming Peter "the Rock," which led to the establishment of the papacy rather than being understood as humorous.
Jesus’ humor was sharp, especially in his criticisms of the Pharisees, whom he mockingly called a brood of vipers and accused of hypocrisy. The author suggests that humor can be an effective response to self-righteousness, as Jesus demonstrated in mocking ostentatious prayer and fasting practices.
Lastly, the author reflects on the flawed nature of humor in a fallen world, with bad jokes and poor comedic delivery resulting from inherited sin. He notes the particularly painful experience of forced laughter at corny preacher jokes, seeing it as a comedic failure.
Jesus displayed a deep sense of passion
The author recalls a childhood incident when a friend's mother, exasperated by his mischievous behavior, threatened him with a lobotomy. At the time, they were unaware of what a lobotomy entailed, imagining it as a brain-scooping procedure like carving a pumpkin, leading to the friend's compliance out of fear.
During this period, the author was attending Catholic Sunday school, where he was taught about Jesus. He began to wonder if Jesus had undergone a lobotomy, given the meek and mild image presented in Sunday school, resembling overmedicated children in daycare, passively watching cartoons.
The author describes the Jesus he was introduced to as exceedingly gentle, patient, and non-confrontational, a stark contrast to the boisterous and assertive characters one might expect to encounter. He humorously recalls activities like gluing cotton balls to paper to make sheep, reinforcing the odd, sheep-obsessed image of Jesus that didn't align with a more relatable, active figure.
The author reflects on how humanity often recreates God in its own image, leading him to initially reject Jesus due to this misconceived portrayal. He notes that each generation attempts to reshape Jesus, mentioning Marcion, an early church leader who sought to sanitize Jesus' image, ultimately being declared a heretic.
The author's perception of Jesus changed in college after reading the Bible for himself, contrary to the docile image presented by evangelical tracts. He found a Jesus in the Gospel of Mark who was direct and confrontational, challenging religious norms and authorities.
Mark's Gospel depicts a Jesus far removed from the 'Gentle Jesus, meek and mild' concept. Jesus is seen as assertive, demanding repentance, healing and silencing demons, challenging religious leaders, and engaging in actions that would be controversial or misinterpreted by various groups.
In Mark, Jesus appears impatient with people's lack of understanding, makes startling statements about self-mutilation, advises a wealthy man to give away his possessions, and engages in acts like cursing a fig tree and causing a ruckus in the temple, actions that would provoke various modern groups.
Throughout Mark, Jesus challenges the norms and confronts various beliefs, including postmodernism, universalism, and environmentalism. His approach is unapologetically direct and often confrontational.
In conclusion, the author contrasts the dynamic, passionate Jesus of Mark's Gospel with the sterilized, tranquil image often portrayed in churches and art. He suggests that the real Jesus would cause a stir if he were to appear in a contemporary church setting, offering a starkly different experience from the serene, lobotomized version often depicted.
Jesus felt disheartened
As a fully human being, Jesus experienced the full range of human emotions, including the depths of pain and sorrow that are a part of living in a flawed and suffering world. This aspect of Jesus' life was prophesied centuries before his birth in Isaiah 53:3, which described him as "despised and rejected by men; a man of sorrows, and acquainted with grief." This foreshadowing highlighted the profound suffering Jesus would endure.
Remarkably, Jesus, being divine, willingly chose to enter our flawed and painful world to experience and understand our suffering. This contrasts sharply with the common human desire to escape pain and suffering, often reflected in popular culture, such as in books about the rapture. Jesus’ life was marked by a range of deeply human experiences including:
Facing temptation by Satan
Financial struggles, including poverty, theft, tax difficulties, and homelessness
Being the target of rumors, physical abuse, mockery, and humiliation
Constant challenges from religious authorities
Experiencing loneliness, sorrow, fatigue, and tears
Betrayal and abandonment by his friends
Being considered insane by his own family
Praying to God the Father without always receiving the desired response
Experiencing physical pain and death
Using his final moments to forgive those who harmed him
These experiences of Jesus resonate with people facing sickness, abuse, exhaustion, financial hardship, temptation, isolation, and end-of-life issues, making his humanity a source of comfort and understanding. Without this knowledge, it would be hard to see Jesus as a relatable and compassionate friend.
The History Channel's documentary "The Passion: Religion and the Movies" explored the complex relationship between Jesus' divinity and humanity and its portrayal in cinema. The documentary noted how the film industry's relationship with the church has roots going back to Thomas Edison, who invented the first movie camera. The church initially rejected this technology, and the first cinema was set up in the cathedral of Notre Dame before being removed.
Filmmakers have historically struggled with portraying the dual nature of Jesus in their movies, influencing public perception of Jesus. Films about Jesus prior to the 1960s typically emphasized his divinity. Early cinema saw a number of movies about Jesus, including the first feature-length film, "From the Manger to the Cross," filmed in 1912 in Palestine and Egypt.
Cecil B. DeMille, a devout Christian, significantly influenced religious films with his 1923 film "The Ten Commandments" and the 1927 silent film "King of Kings," which presented Jesus with an ethereal aura, emphasizing his divinity. Despite some churches' opposition to Hollywood, "King of Kings" became popular as a missionary tool.
DeMille's 1932 film "The Sign of the Cross" faced controversy due to its risqué content, leading to a censored re-release. In the 1950s, the film "The Robe" was a groundbreaking CinemaScope movie that received critical acclaim.
The 1960s saw a shift in Jesus' portrayal in cinema, with directors like George Stevens aiming to avoid anti-Semitic narratives in films like "The Greatest Story Ever Told." However, this film was criticized for not emphasizing Jesus' humanity.
Pier Paolo Pasolini's 1964 film "The Gospel According to St. Matthew," made by a gay, atheist, Marxist poet, was lauded for its human portrayal of Jesus, using non-actors and script solely from the Gospel of Matthew. This film marked a departure from the grand biblical epics, presenting Jesus as a relatable human figure.
The 1970s saw films like "Godspell" and "Jesus Christ Superstar" bring a contemporary, musical interpretation to Jesus' story. The 1977 miniseries "Jesus of Nazareth," endorsed by the Pope, successfully balanced Jesus' humanity and divinity and became a popular missionary tool.
"The Jesus Film," made in 1979 by Campus Crusade for Christ, became the most-watched film of all time, aimed at balancing Jesus' dual nature. That same year, the controversial "Life of Brian" by Monty Python, which mocked Christian beliefs, faced significant backlash.
Martin Scorsese's 1988 film "The Last Temptation of Christ" stirred controversy for its human-focused portrayal of Jesus, leading to a decade-long hiatus in Bible films from Hollywood.
Mel Gibson’s "The Passion of the Christ," released in the early 2000s, broke box office records and was notable for its graphic portrayal of Jesus’ suffering, effectively balancing his humanity and divinity.
Having established Jesus as God incarnate and explored how his dual nature has been portrayed in theology and film, the book then moves to discuss the foreknowledge of Jesus' coming, known over a millennium in advance.
Responses to Frequently Asked Questions About Jesus' Human Nature
What Does Incarnation Mean?
The term "incarnation" refers to the entry of the second person of the Trinity into human history in bodily form. This term, derived from Latin, translates to "becoming flesh." This concept is articulated in John 1:14, which states that the Word, representing the second member of the Trinity, took on a physical body. This action allowed the eternal and invisible God to be seen and experienced in a tangible form.
John's message challenges the views prevalent among the Greeks and fans of the "Star Wars" series, who idealize a purely spiritual existence embodied by characters like Yoda, Anakin Skywalker (also known as Darth Vader), and Obi-Wan Kenobi. The term "flesh" used in this context is a stark contrast to these notions, emphasizing the physicality of the divine becoming human. It asserts that God didn't just appear as a spirit but became fully human, with a real, physical body.
The analogy of "chili con carne," where "carne" means "meat," is an apt comparison to describe the incarnation. Just as "chili con carne" is chili with meat, the incarnation — combining "in" (within) and "carne" (flesh/meat) — signifies Jesus adopting a genuine human body. This concept is foundational in understanding the nature of Jesus as both fully divine and fully human.
Can We View Jesus as a Person Rather Than Just a Man?
Interestingly, there has been a shift in some circles where Jesus is referred to in feminine terms. An example of this was seen at the installation of a new Episcopalian bishop who referred to Jesus as "our mother Jesus." However, it is important to note that Jesus was biologically and anatomically male. This fact sometimes causes discomfort among those who advocate for a gender-neutral or politically correct view of historical figures, including those who find the notion of a gender-specific deity unsettling. Yet, the Bible consistently presents Jesus as male, a fact that even Dan Brown's fictional portrayal in "The Da Vinci Code" acknowledges, amidst its other controversial ideas.
Beyond his gender, it's crucial to understand Jesus as a complete and whole person. The Chalcedonian Creed, a cornerstone of Christian theology, affirms that Jesus is both fully divine and fully human. These two natures are united in one person, offering a comprehensive view of his identity.
Jesus is not a mere figment of imagination, a mythical figure, or just a narrative; he was a real, historical individual. His life was not an abstract concept but was marked by tangible human experiences. If one were to be transported back to the era of Jesus, they would encounter a living, breathing man. He partook in everyday human activities: he ate, felt fatigue, cherished friendships, and fully experienced life as a man.
Did Jesus Possess a Sin Nature?
The question of whether Jesus had a sin nature is a topic that has historically divided Christian traditions. The Eastern church's stance is affirmative, citing Romans 8:3, which speaks of God sending his Son “in the likeness of sinful flesh and for sin,” and Hebrews 4:15, which describes Jesus as being tempted in every way as humans are. Their argument hinges on the belief that Jesus must have experienced sinful thoughts or desires, similar to what humans face, to truly overcome them and demonstrate perfect obedience, serving as a model for living a holy life.
On the contrary, the Western church disagrees with this view. They reference Hebrews 7:26–27, which portrays Jesus as a high priest who is “holy, innocent, unstained, separated from sinners, and exalted above the heavens,” not requiring sacrifices for his own sins like other high priests. According to this perspective, Jesus having a sin nature would contradict this description. If he possessed a sinful nature, it would categorize him as a sinner.
The authors, aligning with the Western church's interpretation, view the term “likeness of sinful flesh” used in Romans as indicating a resemblance in appearance rather than a reflection of a sinful nature. However, they acknowledge that this topic may remain a point of contention among Christians. Despite differing views, the authors emphasize the need for agreement on the crucial doctrine of Jesus’ complete sinlessness as the Savior.
Was Jesus Flawless?
The Bible firmly asserts that Jesus was without sin. This is illustrated by the declaration of a Roman centurion, comparable in harshness to a Nazi Storm Trooper, who acknowledged Jesus' innocence. Jesus' perfection wasn't just an absence of sin; it was also evident in his response to extreme temptation and torture.
Jesus exemplified the ideal human being, embodying all human qualities except for sinfulness. As mentioned in Hebrews 2:17, he was made like humans in every aspect, which was necessary for him to serve as a compassionate and faithful high priest, offering atonement for people's sins.
Surprisingly, the Bible also conveys that Jesus had to attain perfection. This perfection wasn't about sinlessness but about mastering perfection through suffering, as Hebrews 2:10 suggests. Jesus was inherently prepared to endure suffering upon coming to Earth, but there's a unique form of perfection that one learns only through direct experience of suffering. This experiential learning allowed Jesus to fully empathize with human pain and anguish, making him a deeply sympathetic high priest.
Hebrews 5:8–9 discusses how Jesus learned obedience through what he suffered. This learning process was not a transition from disobedience to obedience, as is often the case with children following discipline. Rather, Jesus' journey to experiential perfection involved actively practicing obedience, evolving from a state of readiness to one of tested and proven virtue.
In fulfilling his messianic role, Jesus' unwavering obedience and perfection were exemplary, akin to receiving the highest grades in a metaphorical evaluation of his messianic duties. His perfection was complete and exemplary.
This perfected obedience and experience enable Jesus to eternally perfect those who belong to his family, set apart by grace and faith, as Hebrews 10:14 explains. Through his learned perfection, Jesus provides a pathway for his followers to achieve a sense of spiritual perfection.
If Jesus Lacked a Sin Nature and Sinful Desires, How Was He Truly Tempted?
The question of whether Jesus could sin has been extensively debated by systematic theologians, yet the Bible does not provide a definitive answer. This lack of a clear biblical statement on the matter suggests that humility is essential for theologians, acknowledging that we must be content with the knowledge God deems necessary for us.
In the absence of scriptural guidance, some have applied logical reasoning to this question, forming syllogisms like:
God cannot sin.
Jesus is God.
Therefore, Jesus cannot sin.
However, this logic falters when applied to Jesus' mortality:
God cannot die.
Jesus is God.
Therefore, Jesus cannot die.
The issue lies not in the logic itself but in the minor premise. Jesus is more than just divine; he is the God-man, embodying both divine and human natures. He willingly relinquished his divine privileges and assumed a fully human nature. This duality means that while he remained fully divine, he was also fully human, and not solely divine. Thus, a more accurate syllogism reflecting Jesus' dual nature would be:
God cannot sin.
Jesus is the God-man.
Therefore, Jesus was tempted in every aspect like us but was without sin.
Hebrews 5:7–9 sheds light on the necessity for Jesus, as the incarnate Son, to learn obedience through experiencing temptation and suffering at a level unparalleled by any other human. Despite facing intense temptations and undergoing a struggle more arduous than any fictional heroic endeavor, Jesus triumphed where Adam failed. This process of overcoming temptation and achieving victory completed his humanity, as Hebrews 5:9 describes him being "made perfect." This perfection ultimately made Jesus the source of eternal salvation.
The common understanding of temptation, as described in James 1:14, is being drawn to sin by one's own evil desires. Under this definition, figures like Jesus or Adam and Eve would not experience true temptation, as they lacked sinful desires. However, temptation can take another form, one that revolves around personal strengths, spiritual gifts, or virtuous qualities. This kind of temptation involves the misapplication of a commendable trait or ability for improper purposes or goals, sometimes masked as helping others or performing a righteous act.
To illustrate this concept, consider two men in the Darfur region of Sudan, residing in a refugee camp. One man is primarily self-indulgent, seeking his own pleasure, while the other is a devoted and righteous father. Upon encountering a cart with fresh bread, unattended in town, each faces a different form of temptation. The pleasure-seeking man is drawn to the bread by his selfish craving – a typical temptation driven by evil desires.
Conversely, the father is tempted not by selfishness, but by the noble intention of feeding his starving children. His temptation is arguably stronger, driven by the laudable desire to provide for his family. Yet, acting on this temptation would mean stealing the bread, thereby misusing his paternal instinct.
It is likely that the temptations Jesus faced were of this latter kind, devoid of evil desires but powerful in their appeal to his virtues and responsibilities. Despite their intensity, Jesus successfully resisted these temptations. His resistance not only set an example for others to follow but also prepared him to be an effective and understanding high priest, able to empathize with the struggles faced by humanity.
Why Did Some People Harbor Anger Towards Jesus Despite His Sinlessness?
While Jesus consistently adhered to the laws of God as outlined in the Scriptures, he often viewed certain social and religious customs with less reverence, particularly those that did not derive their authority from Scripture. As a result, Jesus sometimes chose to disregard these customs if he believed that doing so would further God's work. This approach is evident in several instances, such as:
Healing people on the Sabbath, an act that was controversial due to Sabbath observance laws.
Overturning tables in the temple, an act that challenged the established religious practices and commercialization of religion.
Associating and sharing meals with individuals considered sinners or outcasts in society, breaking the social norms of his time.
Opting not to follow the ritual of handwashing before meals, a practice with more traditional than scriptural backing.
These actions of Jesus were particularly jarring to individuals who staunchly defended their social and religious traditions, even when these traditions lacked direct scriptural support. Jesus' refusal to conform to their additional rules, alongside God's laws, led to significant offense among these groups. This tension between adherence to cultural and religious traditions versus the authority of Scripture is a dynamic that persists to this day. It is often seen among those who prioritize the influence of cultural trends and religious customs over the teachings of Scripture.
The post consists of notes taken from Chapter 2 of Vintage Jesus by Mark Driscoll & Breshears
Driscoll, Mark, and Gerry Breshears. Vintage Jesus: Timeless Answers to Timely Questions. Wheaton, IL: Crossway Books, 2007.