VAL. ED.

1
TEACHINGS OF JESUS

Submitted by:
REY ALBERT B. SASAM

Submitted to:
IAN JAY RATILLA
 TEACHINGS OF JESUS

WHO IS JESUS IN
 BIBLICAL
 NON-BIBLICAL
 HISTORICAL

Jesus in biblical also referred to as Jesus of Nazareth and Jesus Christ,

was a first-century Jewish preacher and religious leader. He is the central
figure of Christianity. Most Christians believe he is the incarnation of God
the Son and the awaited Messiah (the Christ) prophesied in the Old
Testament.

Jesus in non-biblical shortly before Tacitus penned his account of

Jesus, Roman governor Pliny the Younger wrote to Emperor Trajan
that early Christians would “sing hymns to Christ as to a god.” Some
scholars also believe Roman historian Suetonius references Jesus in
noting that Emperor Claudius had expelled Jews from Rome who
“were making constant disturbances at the instigation of Chrestus.
Ehrman says this collection of snippets from non-Christian sources
may not impart much information about the life of Jesus, “but it is
useful for realizing that Jesus was known by historians who had
reason to look into the matter. No one thought he was made up.”

Jesus in historical, there is no physical or archeological evidence for

Jesus, and all the sources we have are documentary. The sources for the
historical Jesus are mainly Christian writings, such as the gospels and the
purported letters of the apostles. All extant sources that mention Jesus
were written after his death. The New Testament represents sources that
have become canonical for Christianity, and there are many apocryphal
texts that are examples of the wide variety of writings in the first
centuries AD that are related to Jesus.[30] The authenticity and reliability of
these sources have been questioned by many scholars, and few events
mentioned in the gospels are universally accepted.
5 PARABLES OF JESUS

 The Good Samaritan – Luke 10:25-37

The teaching is that to be the right type of neighbor with all those
around us, we should show mercy and compassion on all men.

 The Hidden Treasure – Matthew 13:44

A single-verse parable teaches the value of the Kingdom of Heaven.
This verse says that the Kingdom of Heaven is like a treasure found in a
field. When the person finds the treasure he is willing to sell everything he
has so that he can buy the field in which it lay. We should value God’s
Kingdom in the same way.

 The Pharisee and The Publican – Luke 18:9-14

Jesus said that the Pharisee walked away still in his sins. He did not
have God’s forgiveness in his life because he refused to humble himself
before God and ask for forgiveness. The publican, however, was declared
righteous by Jesus because he recognized that he could not save himself and
needed the forgiveness of God in his life.

 Houses on Rocks and Sand – Matthew 7:24-27

This parable was spoken by the Lord at the end of the Sermon on the
Mount. Jesus said that we should not only hear His teachings, but also act
upon what we learn. Then Jesus equated the value of His teachings to the
foundations of two different houses.
The one who hears and obeys Jesus’ words is like a wise man who builds a
house on a firm foundation. The winds and rain of life come and beat on the
house, but his foundation and house are strong.
However, the foolish man is one who does not learn from the teachings of
Jesus. The foundation of his life and “house” is not firm. When the storms of
life come beating down upon him he will crumble. He experiences a complete
destruction of his house.

 The Prodigal Son – Luke 15:11-32

There are many applications of this parable. A basic one is that as

children of God He will welcome us back, with rejoicing, when we stray away
from Him.
5 MIRACLES OF JESUS

The miracles of Jesus are the supernatural[1] deeds

attributed to Jesus in Christian and Islamic texts.

The majority are faith

healings, exorcisms, resurrection, control
over nature and forgiveness of sins.[2][3]

In the Synoptic Gospels (Mark, Matthew, and Luke),

Jesus refuses to give a miraculous sign to prove his
authority.[4]

In the Gospel of John, Jesus is said to have

performed seven miraculous signs that characterize
his ministry, from changing water into wine at the
start of his ministry to raising Lazarus from the
dead at the end.[5]
CRUCIFIXION OF JESUS

The crucifixion of Jesus occurred in 1st-century Judea,

most likely between AD 30 and 33. Jesus' crucifixion is described
in the four canonical gospels, referred to in the New Testament
epistles, attested to by other ancient sources, and is established
as a historical event confirmed by non-Christian sources, although
there is no consensus among historians on the exact details.
According to the canonical gospels, Jesus was arrested and tried
by the Sanhedrin, and then sentenced by Pontius Pilate to
be scourged, and finally crucified by the Romans. Jesus was
stripped of his clothing and offered wine mixed with myrrh or gall
to drink after saying I am thirsty. He was then hung between two
convicted thieves and, according to the Gospel of Mark, died
some six hours later. During this time, the soldiers affixed a sign
to the top of the cross stating "Jesus of Nazareth, King of the
Jews" which, according to the Gospel of John, was written in
three languages. They then divided his garments among
themselves and cast lots for his seamless robe, according to the
Gospel of John. According to the Gospel of John after Jesus'
death, one soldier pierced his side with a spear to be certain that
he had died, then blood and water gushed from the wound. The
Bible describes seven statements that Jesus made while he was
on the cross, as well as several supernatural events that
occurred.
Collectively referred to as the Passion, Jesus' suffering and
redemptive death by crucifixion are the central aspects
of Christian theology concerning the doctrines
of salvation and atonement.
WHY WAS JESUS CRUCIFIED?
Jesus was crucified as a Jewish victim of Roman violence. On this, all written authorities
agree. A Gentile Roman governor, Pontius Pilate, condemned him to death and had him
tortured and executed by Gentile Roman soldiers. Jesus was indeed one of thousands
of Jews crucified by the Romans.
The New Testament testifies to this basic fact but also allows for Jewish involvement in
two ways. First, a few high-ranking Jewish authorities who owed their position and
power to the Romans conspired with the Gentile leaders to have Jesus put to death;
they are said to have been jealous of Jesus and to have viewed him as a threat to the
status quo. Second, an unruly mob of people in Jerusalem called out for Jesus to be
crucified—the number of persons in this crowd is not given, nor is any motive supplied
for their action (except to say that they had been “stirred up,” Mark 15:11).
Whatever the historical circumstances might have been, early Christian tradition clearly
and increasingly placed blame for the death of Jesus on the Jews, decreasing the
Romans’ culpability. In Matthew, the Roman governor washes his hands of Jesus’ blood
while the Jews proclaim, “His blood be on us and on our children!” (Matt 27:25).
John’s Gospel portrays Jews as wanting to kill Jesus throughout his ministry (John
5:18, John 7:1, John 8:37). Similar sentiments are found elsewhere,
including writings by Paul, who, himself a Jew, had once persecuted Christians (1Thess
2:14-15, Phil 3:5-6).

The reasons for this shift in emphasis are unclear, but one obvious possibility is that, as
the church spread out into the world, Romans rather than Jews became the primary
targets of evangelism; thus there could have been some motivation to let Romans “off
the hook” and blame the Jews for Jesus’ death. This tendency seems to have increased
dramatically after the Roman war with the Jews in the late 60s.
In any case, by the middle of the second century, the apocryphal Gospel of
Peter portrays the Romans as friends of Jesus, and the Jews as the ones who crucify
him. Thus, a Jewish victim of Roman violence was transformed into a Christian victim of
Jewish violence. For centuries, such notions fueled anti-Semitism, leading to a crass
denunciation of Jews as “Christ-killers.”

Contrary to such projections, Christian theology has always maintained that the human
agents responsible for Jesus’ death are irrelevant: he gave his life willingly as a sacrifice
for sin (Mark 10:45; John 18:11). Christians regularly confess that it was their sins (not
the misdeeds of either Romans or Jews) that brought Jesus to the cross (Rom 5:8-
9; 1Tim 1:15). In most liturgical churches, when Matthew’s Passion Narrative is read in
a worship service, all members of the congregation are invited to echo Matt
27:25 aloud, crying, “Let his blood be upon us and upon our children!”
 Accomplishments of Jesus
I. Jesus became the ultimate sacrifice

A. Jesus had an existence before he came to this earth (Jn. 8: 58, Jn. 1: 1 ff). Jesus,
the Word (logos), had enjoyed all the splendor of heaven as God (Phili. 2: 7, 8). Jesus
offered himself as a sin offering for all the sins of man (Heb. 10: 1-10, 12, 14). Jesus
said, "For this is my blood of the New Testament, which is shed for many for the
remission of sins" (Matt. 26: 28, cp. Acts 2: 38).

B. All the great men of the world combined could not help man regarding his sins.
Jesus is the sacrificial "Lamb of God, which taketh away the sin of the world,"
exclaimed John the Baptist (Jn. 1: 29).

II. Jesus became the consummate mediator

A. A mediator is a go between, one who acts in behalf of two parties, in this case
God and man. Jesus is the one and only mediator between God and man (I Tim. 2: 5).

B. Jesus is peculiarly qualified because he is both God and man (Heb. 1: 8, I Tim. 2:
5). Jesus, then, became the entrance to the Father. Hear him: "I am the way, the truth,
and the life: no man cometh unto the Father, but by me" (Jn. 14: 6).

III. Jesus set the perfect example

A. Peter said of Jesus, "…leaving us an example" (I Pet. 2: 21). "Example" is from

the Greek hupogrammos. Vine comments that hupogrammos means, "from
hupographo, to write under, to trace letters for copying by scholars" (Expository
Dictionary of New Testament Words). Hence, Jesus is the perfect writing, if you will,
whom we are to seek to duplicate.

a. Jesus is our example in prayer, standing for the truth, and rebuking sinners (Lk.
6: 12; Matt. 4: 4, 7, 10; Matt. 23). Jesus is our exemplar in the matter of service and
keeping God's commandments (Jn. 13: 7-16; Jn. 4: 34).

IV. Jesus provided the definitive teaching for the world

A. Jesus was the world's most outstanding teacher (Matt. 5: 2). Jesus taught "them
as one having authority, and not as the scribes" (Matt. 7: 29). Hence, people then and
now are amazed (vs. 28). Jesus' teaching is applicable, practical, and concrete. It is
also exclusive, I might add. Hence, to go beyond Jesus' teaching is to forfeit God (2
Jn. 9).
 a. Jesus' teaching is also so complete that all other teaching is forbidden (2 Jn. 10,
11, Gal. 1: 6-10). In addition to the teaching that Jesus personally uttered while on
earth, he articulated his will through his apostles (I Cor. 14: 37).

V. Jesus accomplished division

A. Many do not think of Jesus as effecting division, but he did. He said, "Think not
that I am come to send peace on earth: I came not to send peace, but a sword…"
(Matt. 10: 34).

a. Jesus caused much division among his Jewish brethren because he would not
doctrinally compromise or relent (Jn. 9: 16, 10: 19).

b. There is division today when those who do not love the Lord and his
commandments collide with those who cherish and respect the authority of the word
(I Cor. 11: 19).

VI. Jesus established his Kingdom

A. The Kingdom was prophesied aeons before Jesus' advent into this world (Dan. 2
ff). Jesus came at the "fullness of time" (Gal. 4: 4). Jesus promised to build his church
or Kingdom and he kept his promise (Matt. 16: 18, 19).

a. The Christians at Colosse had been "translated into the Kingdom of his dear Son"
(Col. 1: 13). Some continue to wait on a secular, political Kingdom. Jesus never
taught or promised such a kingdom (Jn. 18: 36, 37).

VII. Jesus accomplished grace and salvation for mankind

A. Grace came by Jesus (Jn. 1: 17). Jesus came that man might have life and have it
more abundantly (Jn. 10: 10).

a. However, this eternal life is not unconditional. If eternal life or salvation were
unconditional, as some teach, all men would be saved. Alas, only a relatively few will
be saved (Matt. 7: 13, 14).

b. Man must believe, repent, confess Christ's deity, and be baptized for the
remission of sins to appropriate God's grace (Jn. 8: 24, Acts 17: 30, 31, Rom. 10: 9,
10, Acts 2: 38).
THE ULTIMATE TEACHING