Journal: Tyndale Bulletin
Volume: TYNBUL 73:1 (NA 2022)
Article: Ἰησοῦς Χριστός, Jesus Messiah
Author: Eckhard J. Schnabel

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Ἰησοῦς Χριστός, Jesus Messiah

Eckhard J. Schnabel

Mary F. Rockefeller Distinguished Professor of New Testament
Gordon-Conwell Theological Seminary
[email protected]

Abstract

The consensus of New Testament scholars that the appellation Χριστός in Paul’s letters is a personal name and devoid of messianic convictions is increasingly questioned. Moving beyond philological, tradition-historical, exegetical, and common-sense arguments, the following can be demonstrated. When we treat Paul as a real person who read and studied the Hebrew Scriptures, who proclaimed the gospel in both Greek and Aramaic, using some Hebrew in the synagogues, who taught in local congregations in both Greek and Aramaic, who maintained contact with the Aramaic-speaking Jesus followers in Jerusalem throughout his ministry, and who sang and prayed in Hebrew, Aramaic, and Greek, the assumption that, for Paul, Χριστός always stood for הַמָּשִׁיחַ/מְשִׁיחָא, the Messiah of God and the Messiah of God’s people, is highly plausible.

1. Introduction

The discussion of titles, traditions, and motifs often seems strangely detached from the reality of Paul’s personal life, from the realities of his missionary proclamation, and from the realities of his teaching in congregational settings. The historical context of Paul’s letters has always drawn the attention of New Testament scholars, but Paul’s life less so, especially by scholars who remain sceptical of solid evidence for the historical Paul. The apostle Paul was a pious Jew who daily prayed to God. He was a trained expert in the interpretation of Israel’s Scriptures who continued, after his conversion to following the crucified and risen Jesus, to read, analyse, and explain the sacred texts. This he did not only to Jews but also to Gentiles, to believers and unbelievers; he understood himself as an envoy of Jesus, a missionary who proclaimed his convictions about God’s revelation in Jesus to Jews and Greeks. He was also personally involved in the

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life of local congregations of believers in Jesus, both in congregations he himself had established (e.g. the congregations in Galatia, Macedonia, and Achaia) and in congregations others had established (e.g. Jerusalem, Antioch, and Rome). In these variegated settings, Paul spoke Greek, Aramaic, and Hebrew. Consideration of Paul’s oral proclamation and teaching, his participation in congregational singing, and his personal prayers are crucial in understanding the connotation of the phrase Ἰησοῦς Χριστός