The identity of Jesus as the crucified and resurrected Messiah has been central to theological reflection since the earliest days of Christianity. Indeed, Martin Hengel states in Between Jesus and Paul that by the time Paul wrote his letters, the term Christos had already become strongly intertwined with the name of Jesus—and without losing its messianic connotations (2003, pp.74-77). This position is also supported by N.T. Wright in his essay, “Messiahship in Galatians?” (2014, pp.4-7).
For these early Christian communities, the belief that Jesus had lived and died “in accordance with the scriptures” (1 Cor. 15:3, NRSV), as Paul phrased it,was no mere secondary issue. In fact, as Richard B. Hays contends in Echoes of Scripture in the Gospels, the first Christians were actually very concerned to show that, “Jesus’ teachings and actions, as well as his violent death and ultimate vindication, constituted the continuation and climax of the ancient biblical story” (2016, p.5). Among the many Old Testament texts that early believers drew upon to better understand the redemptive meaning of their Messiah’s life, death, and resurrection, the Suffering Servant songs of Isaiah 40-55 turned out to be among the most significant passages for them. Continue reading →
In the Gospel of John, Jesus makes a pretty astonishing claim: “If you believed Moses, you would believe me, for he wrote about me” (5:46, NRSV). Similarly, Luke remarks in his account of Jesus’ conversation with the two disciples on the road to Emmaus that “he [Jesus] interpreted to them the things about himself in all the scriptures” (24:27, NRSV).
In one way or another, this claim that the events of Jesus’ life, death, and resurrection took place “according to the scriptures” sits at the heart of the Christian confession. But what does it mean to say that Moses wrote about Jesus? In the modern era, these sorts of claims have fallen on rather hard times. In the introduction of Echoes of Scripture in the Gospels, Richard B. Hays brings up the German scholar Udo Schnelle, who brushes aside the possibility of doing “biblical theology” because “the Old Testament is silent about Jesus Christ” (p.3). Hays suggests that the writers of the New Testament would be surprised to learn this. For them, Christ’s resurrection provided the integrative “hermeneutical clue” that allowed them to reread Israel’s Scriptures with fresh eyes and find Jesus prefigured in them (p.3). Hays explains that one of the goals of his book is to offer: Continue reading →