Jesus as Teacher - 10.08.

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The Teachings of Jesus

“They went to Capernaum; and when the sabbath came, he entered the synagogue and taught.
They were astounded at his teaching, for he taught them as one having authority, and not as the
scribes” (Mk 1:21-22).
Required Readings
Mark 1:21-28
Borg, Marcus. “Jesus as Sage: Challenge to Conventional Wisdom.” Pages 97-124.
Learning Objectives
At the end of the lesson, the participants should be able to:
1. enumerate the various forms of Jesus’ teachings;
2. explain the concept of wisdom within the tradition of Israel; and
3. compare the teachings of Jesus with those of teachers of conventional wisdom.

Keyword
Rabbi, makarios, subversive wisdom
parable, aphorism, social reversals

Discussion

1. Jesus as a Teacher
The term “teacher” comes from the Greek didaskalos (vocative: didaskale; Joh 1,38; Mt 23,8),
which is a translation from the Hebrew/Aramaic Rabbi (“my great one”). This was a general
form of address for teachers. How Jesus earned the title of a Rabbi is difficult to recognize. We
can, however, guess that the title is essentially connected with those who use it – the student or
mathetai of whom they call “Rabbi”.

While the term may be understood as a generic reference for “teacher,” there are some variant
addresses in the gospels. For instance, Luke has the term epistates, referring to a supervisor or
master (perhaps relative to our “academic” official), used by his disciples (Luke 9:33; Luke
8:24). Matthew has the word kyrie (“Lord”) that the disciples used to address Jesus, elevating his
status higher than that of a rabbi (e.g., Matt 8:25).

2. Jesus as a “wisdom” teacher

Within the tradition of Israel “wisdom” teaches a way of life (e.g., Proverbs, Ecclesiastes). It is
based on a notion of “how things are” (an understanding of what is real, possible and important).
Wisdom articulates about how one should live. It is composed of:
(a) “worldview,” a basic image of reality; and
(b) “ethos,” a way of life which is also a path through life. Roughly, these two components refer
to the thinking and acting aspects. Thus, wisdom inculcates a way of seeing that is integrated
with a way of living.
There are two types of wisdom teachers or sages:
(1) teachers of conventional wisdom, and
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(2) teachers of “another way” or alternative wisdom.

2.1. Conventional wisdom

Conventional wisdom is simply the common or collective wisdom of a culture. It is what
everybody knows. There are four constant elements of conventional wisdom:
a. It is practical;
b. It is sanctioned by the notion of rewards and
punishments;
c. It establishes boundaries and heirarchies; and
d. It creates a world, an ordering of reality which shapes perception, behavior, identity, and
society.

2.2 Jesus as a teacher of alternative wisdom

Jesus’ teaching falls under the category of alternative wisdom. As one would note, his teaching
stands in stark contrast with that of the scribes, Pharisees and Sadducees, respected teachers of
conventional wisdom. His teachings come in various forms, such as, parables, beatitudes,
proverbs, and nature sayings.

2.2.1. Parables. The term is actually a transliteration of the Greek verb paraballo, which literally
means “to throw beside.” Its function in the teaching of Jesus is not simply to illustrate but to
challenge the hearer to reflect and act.
2.2.2. Beatitudes. The word comes from the Greek makarios, meaning “blessed” or “happy.” In
the Sermon on the Mount (Matt 5-7) Jesus utters the “blessed” statements, where the objects are
the lowly and marginalized rather than the rich and privileged. A parallel passage in Luke 6:20ff
includes “woe” sayings that are directed to the rich.
Examples:
Blessed are those who mourn, for they will be comforted. (Matt 5:4)
Woe to you who are full now, for you will be hungry. (Luke 6:25)
2.2.3. Aphorisms. This is a generic reference to metaphorical sayings of Jesus. They refer to the
short metaphorical sayings of Jesus, including nature sayings, proverbs, and even beatitudes.
Some categories of these sayings may include truisms, subversive wisdom, and social reversals,
and purity.

Some Examples:
a. Truisms
No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the
one and despise the other. You cannot serve God and wealth. (Mt 6:24)
Can a blind person guide a blind person? Will not both fall into a pit? (Lk 6.39)

b. Subversive Wisdom
To what should I compare the kingdom of God? It is like yeast that a woman took and mixed it with three
measures of flour until all of it was leavened. (Lk 13:20-21)

With what can we compare the kingdom of God, or what parable will we use for it? It is like a mustard
seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it
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grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air
can make nests in its shade. (Mk 4:30-32)

c. Social Reversals
But many who are first will be last, and the last will be first. (Mark 10:31; Mt 20:1–16)

For all who exalt themselves will be humbled, and those who humble themselves will be exalted. (Lk
14:11)
For those who want to save their life will lose it, and those who lose their life for my sake, and for the
sake of the gospel, will save it. (Mk 8:35)

d. Purity
There is nothing outside a person that by going in can defile, but the things that come out are what defile.
(Mk 7:15)

Excursus: Jesus’ teachings within Jewish ethical traditions

The teachings of Jesus contain ethical dimensions. While they can be identified as an alternative
wisdom teaching, they are in no way detached from Jewish ethical traditions. Jewish ethic is
basically an interpretation of God’s will, which is found in the Torah, in creation and in God
future eschatological act.

Jesus’ alternative teaching emerged from the crisis of Jewish-Palestinian society. The high
esteem of homelessness, defenselessness, unpropertiedness and afamilial ethic is an expression
of “social uprooting” (cf. Mk 10,28ff; see G. Theißen, Sociology of the Jesus Movement). This is,
according to G. Theißen, an ethic of wandering charismatics.

Jesus knew the Scripture of Israel and used it in his teachings. He was also familiar with its
interpretation, e.g. drawing inference from lesser to greater (qal wahomer): If God takes care of
the birds (cf. Ps 147:9), the followers need not worry about food (Mt 6:26/Lk 12,24).

Jesus’ ambivalence in relation to the Torah

On one hand, Jesus has a positive approach to the Torah:

“Until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is
accomplished” (Mt 5,18)

On the other hand, Jesus challenges the validity of the Torah in his own time:

“For all the Prophets and the Law prophesied until John…” (Mt 11,13)

1. Tightening of existing Norms

a. The first command. The resistance movement (Judas the Galilean) radicalized it in a way that
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loyality to the emperor was considered betrayal to God. Jesus transmitted such a radical
theocratic alternative from the political to the economic aspect. He requires no uncompromising
decision between God and the emperor (e.g. Mk 12,13–17), but requires a decision between
devotion to God and service to Mammon (Mt 6,24).

b. Prohibition of killing and adultery. Whoever hates his/her brother/sister is subject to judgment
(Mt 5,22). Whoever looks at a women with desire has already commited adultery in his heart (Mt
5,28).

c. The command to love the neighbor (Lev 19,18; cf. Mk 12,28–34). This command is
radicalized in three ways: love of the enemy (Mt 5,43–48), love of the stranger (Lk 10,25–37),
love of the sinners (Lk 7,36–50)

2. Loosening of existing Norms

a. Sabbath law. Not only saving life can nullify the Sabbath law, but the the demand to uphold
life (Mk 3,4)

b. The ten commandments. Justice, mercy, and faithfulness – that is, social responsibilities – are
more important than the 10th command. Addition: all these must be done, including the rest (Mt
23,23).

c. Offering command. Reconciliation is supposed to precede offering ritual (Mt 5,23).

Gerd Theißen explains: In Jesus’ teaching “[n]orm tightening refers to ethical commands in their
narrow sense; In contrast, norm loosening refers to ritual and cultic norms” (G. Theißen/A. Merz,
Der historische Jesus. Ein Lehrbuch, 331).

Self-Test
A. Enumerate three forms of Jesus’ teachings. (1-3)
B. Explain, briefly, the Israelite understanding of “wisdom.” (4-7)
C. In just a paragraph, justify how Jesus’ teachings differ from those of the teachers of
conventional wisdom. (7-15)

References for further reading

Borg, Marcus. Jesus a New Vision. San Francisco: HarperCollins Publishers, 1987.
Garland, David E. “Blessing and Woe.” Pages 77-80 in Dictionary of Jesus and the Gospels.
Edited by Joel B. Green and Scot McKnight. Downers Grove, IL: InterVarsity Press, 1992.
Snodgrass, Klyne R. “Parable.” Pages 591-601 in Dictionary of Jesus and the Gospels. Edited by
Joel B. Green and Scot McKnight. Downers Grove, IL: InterVarsity Press, 1992.