In my previous post, Is There a Distinction between Jesus and the Christ?, I showed how “Jesus” is found far more often in the gospels than “Christ.” Further, when “Jesus” is used alone without “Christ” in the New Testament, the vast majority of the time this occurs in the gospels.
Yet, the gospels are about Christ, not Jesus.
Wait a minute. The gospels are not about Jesus?
Admittedly, perhaps I am overstating the case, but, yes, the gospels are not about Jesus. They are about Jesus Christ, Jesus the Christ, or Jesus who became Christ.
Well, let’s look at the introduction to each of the gospels.
Matthew 1.1 says, “The book of the genealogy of Jesus, the son of David, the son of Abraham.”
Oops…that’s not right.
It really says, “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.”
As Matthew works through the genealogy of Jesus Christ, he concludes it in Matthew 1.16 by saying, “and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.”
Then in verse 17, Matthew summarizes the genealogy, saying, “So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.” Not the deportation to Babylon to Jesus, but the deportation to Babylon to the Christ.
Finally, in verse 18, Matthew writes, “Now the birth of Jesus Christ took place this way.”
Throughout the introduction to the gospel of Matthew the emphasis is on the Christ, or Jesus Christ, not Jesus. Although Herod inquires where the Christ was to be born in Matthew 2.4, the early emphasis on Christ in Matthew is all the more striking when we recognize that the word “Christ” does not appear again in Matthew’s gospel until 11.2. There are two more uses of Christ in chapter 16. Then, the gospel closes with a flurry of uses of Christ in chapters 22 through 26.
By emphasizing Christ at the beginning and end of his gospel, Matthew is signaling that he is not writing about Jesus, the son of Mary, or Jesus of Nazareth or Jesus, a carpenter’s son, or Jesus, a great teacher, or Jesus, a prophet, or Jesus, a king, or Jesus, a healer, or any other way we want to describe Jesus. Yes, Jesus was all of those things, and Matthew wrote about many of them. However, Matthew’s gospel is about Jesus the Christ.
The gospel of Mark primarily presents Jesus as a servant. Yet, the very first words of the gospel in Mark 1.1 state, “The beginning of the gospel of Jesus Christ, the Son of God.” Like Matthew, Mark’s gospel uses “Christ” in its introduction but doesn’t use the term again until two isolated uses in chapters eight and nine. However, like Matthew, the gospel of Mark closes with a flurry of uses of Christ in chapters 12 through 15. Again, in ancient writings, this sort of bracketing in a story provides important insight into the true subject matter of what is written. This bracketing reveals what is really important, what is being stressed In the case of Mark, the true subject matter of the entire gospel is Christ.
Unlike Matthew and Mark, Luke does not use the term “Christ” in the opening sentence of his gospel. Instead, Luke gives a lengthy sort of preamble to the birth of Christ. So, in Luke 2.10-11, when the angel of the Lord announces the Christ’s birth to the shepherds, he says, “Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.”
Who did Luke say was born?
But, the “Savior, who is Christ the Lord.”
Just before the child Jesus was brought into the temple for purification, “it had been revealed to [Simeon] by the Holy Spirit that he would not see death before he had the Lord’s Christ.” Luke emphasizes that Simeon was not going to see Jesus, a mere child like any other, but the Christ.
Just like Matthew and Mark, after the introduction and birth of Jesus Christ, Luke uses the term “Christ” quite sparingly with just three mentions in chapters three, four, and nine. However, Luke closes his gospel with seven uses of “Christ” in chapters 20 through 24. Once again we see the bracketing of the entire story of Jesus with the term “Christ” to emphasize exactly who Luke is writing about – the Christ, or Jesus Christ, and not Jesus.
The beginning of John’s gospel, the famous prologue, is one of my favorite portions of the Bible. John begins by telling us about the Word. Everything was made by the Word. In the Word was life. The Word was the true light of all men. The Word became flesh and dwelt among us. The Word was the son of God, full of grace and truth.
Who was this Word?
Rather, the Word is Jesus Christ.
The conclusion of the prologue, John 1.17, says, “For the law was given through Moses; grace and truth came through Jesus Christ.”
We received grace and truth through Jesus Christ, and it was the Word that became flesh that was full of grace and truth. Therefore, Jesus Christ and the Word are one and the same.
Unlike the first three gospels, the gospel of John uses the term “Christ” throughout. Instead of introducing the gospel of the Christ, telling the story of Jesus, and closing with the recognition of the Christ, John’s gospel is about the Christ all the way through. I plan to cover why John’s gospel is unlike the others in this respect in a future post.
So, even though “Jesus” is far more prevalent in the gospels than “Christ,” even “Jesus” takes up the bulk of the story of the gospels, the construction of the gospels tells us they are not simply about Jesus. Instead, God’s good news, God’s gospel, is the Christ.
The gospels are about the Christ not Jesus.