The Method & Message of Jesus

Stein’s “The Method and Message of Jesus’ Teaching” was neither an easy nor a fun read. Honestly the book really did not grab much of my attention, the subject really did not interest me any either, though there were some very interesting chapters. Jesus was obviously very intelligent and very strategic in presenting his message. I’m not sure I needed to read Stein’s book to come to this conclusion nonetheless I do see the value in studying the methodology behind Jesus’ teaching and the message he brought forth.

Robert Stein notes that the word “teacher” was frequently used in the Gospel to describe Jesus; in fact it was used some forty-five times. Rabbi, the Aramaic title, was used fourteen times. Jesus was indeed widely recognized as a Rabbi. And though he did not have any formal training Stein suggests that “his wisdom and his manner of teaching resembled that of the other rabbis” in first-century Palestine (1). For example Stein notes that Jesus “proclaimed the divine law, taught in the synagogues, gathered disciples, debated with the scribes, was asked to settle legal disputes, sat as he taught, supported his teaching with scripture, used poetic-didactic techniques to help his disciples memorize…” (2). Jesus’ approach was very rabbinic nonetheless there were some very obvious differences. He would teach in open fields and often associated with women, children, tax collectors and so on. His relationship with his disciples was another major difference. They were more so disciples than pupils as their message was not merely just words but consisted of the person of Christ. In addition to having a somewhat rabbinic approach Jesus’ teaching style also possessed similar qualities of Old Testament prophets and that of wise men. Not only was Jesus attributed the title of a prophet by his followers, and rightly so for he worked miracles, signs and claimed to possess the Spirit, but he even referred to himself as one in Mark 6:4. Jesus also refers to himself as a wise man in Matthew 12:38-42. In fact, Stein suggests that the evidence is abundantly clear as Jesus often used proverbs, parables, paradox and metaphors much like most wise men in the first-century.

Jesus was not only fascinating but an incredible communicator and teacher, clearly he had to be, for he drew large crowds as indicated in Mark 4:1. We see additional evidence of huge crowds, as big as four or five thousands in Mark 6:30-44 and Mark 8:9. Jesus personality and authoritative tone also had much to do with attracting so many people. But was there more to it? Robert Stein suggestions that there was, in fact in his book he discusses many forms and techniques that Jesus used to communicate his message.

To highlight a few of the most common, let’s start with a technique called “overstatement,” used to capture the attention of those surrounding Jesus. Stein notes that by “overstating a truth in such a way that the resulting exaggeration forcefully brought home the point he was attempting to make” (8). As we mentioned earlier Jesus also used “proverbs” as many wise men did in the Middle East. Robert Stein defines proverbs “as a terse pithy saying that contains in a striking manner a memorable statement” (17). These statements are often ethical maxim. He also used “riddles,” I’m sure you don’t need me to define this one. Another technique “paradox” meaning that his statements would come across contradictory. Stein notes that we must keep in mind these “apparent contradiction must be understood in the light of the beliefs and values present in Jesus’ day among his contemporaries, for in another context with different values and beliefs his statements might not appear contradictory” (19). Jesus also used a technique that I never heard of before, “a fortiori.” Robert Stein notes that “a fortiori statement is not so much a figure of speech as a type of argument in which the conclusion follows with even greater logical necessity than the already accepted fact or conclusion previously given” (20). This one is most interesting. Jesus on several occasion made a statement by his action. Stein notes that his actions were not merely “an illustration to support a verbal utterance, but the teaching was nonverbal and contained in the action itself” (25). This technique is called “parabolic or figurative actions.” Lastly Jesus also taught by using “parables.” Parables are not allegories instead they emphasize one point.

In these parables Jesus on many occasions spoke of the “kingdom of God” and “kingdom of heaven.” A matter of fact those expressions have been used sixty-one separate times, eighty-five times if you include parallels. Robert Stein believes these expressions are synonymous. In Matthew alone the expression “kingdom of heaven” is found thirty-two times. Interesting enough the expression is not found in Mark or Luke instead we find “kingdom of God” being used. Stein explains that “Matthew frequently uses the expression ‘kingdom of heaven” in the very same ways in which Mark or Luke or both use ‘kingdom of God’” (61). He also notes that “the interchangeable nature of these two expressions is seen even more clearly when we compare certain sayings of Jesus that are common to all three of the Synoptic Gospels” (62). And the fact that they are interchangeable leads us to believe that indeed they refer to the same entity.

So what then do these expressions mean? Robert Stein covers four schools of interpretations that attempt to answer that very question. “The political school” establishes that the expressions were code words describing a Davidic-like kingdom. In other words scholars argue that Jesus spoke about establishing a political kingdom. Another school of thought is “the noneschatological” which by all means “deny the eschatological element in the teaching of Jesus” (66). This view argues that his disciples did not fully understand the message of a spiritual reign of God therefore added the eschatological element. In contrast “the consistent eschatological school” is a view that refers to the kingdom of God “to a future reign of God that Jesus believed was to be inaugurated in the near future” (68). And lastly, “the realized eschatological school” argues that “Jesus proclaimed in his ministry that the kingdom of God had now already arrived” (69). In other words this was not a future manifestation but “a present reality in the ministry of Jesus” (69).

Robert Stein does a great job outlining the scriptural support for each of these schools of thoughts. At first glance the kingdom related passages may come across contradictory or even contrasting to each other but Stein suggests that Jesus was not only living out the first fruits of the kingdom of God but also declaring the one to come. Robert Stein explains it best as he notes that instead of “forcing an either-or decision between them, one should see in this twofold temporal description a tension between the now and the not-yet aspects of the kingdom of God that is typical of the theology of the NT in general” (80).

In proclaiming the kingdom of God, Jesus had an authoritative tone as if he was the king of such kingdom. Did he believe he was king, the messiah, God; what did Jesus believe about himself? Robert Stein suggests that “occasionally he even assumed prerogatives that belong to God alone” (115). Even the religious leaders observing Jesus noticed this unique claim of authority. You can see the authority of Jesus manifest in the cleansing of the Temple (Mark 11:27-33, over demons (Mark 1:27, 32-34; 5:1-13; Luke 11:20), even authority over the prince of demons (Mark 3:27), and not to mention authority to perform miracles (Mark 2:12, 1:27, 7:37; Matt 9:33; John 9:32). There is no denying the authority in the life of Christ. In several occasions Jesus even claims the authority to forgive sin, clearly an exclusive right of God. We can see an example of this in Mark 2:5-7. Stein also notes that “on several occasions Jesus equated his own actions with the actions of God himself” (118).

I believe the evidence is clear as Jesus not only claimed but lived a life in the authority and equality of God. There are plenty of clear examples of such in the scriptures, some of which we described above and Robert Steins’ book “The Method and Message of Jesus’ Teachings” highlights many more. Jesus even solidifies these claims by using terms like “Son of God” and “Son of Man.” The early church proclaimed that Jesus was “very man of very man” and “very God of very God” (151). There are no other choices, as Stein argues, “one must either acknowledge his claim of Lordship or reject it” (151).