Life of Christ - The Social and Cultural Setting of the Gospels - Part 1

THE LIFE OFCHRIST
Chronological Theological LiteraryHistorical
MODULE: THE SOCIAL
CULTURAL SETTING
What was daily life like? What were people’s primary values?
3
AND
PART 1

Chronological TheologicalHistorical Literary
THE BIRTH JESUSOF
Matthew 1:18-25 - An Angel Appears to Joseph
Luke 2:8-21 - The Witness of the Shepherds
Luke 2:1-7 - The Birth of Jesus in Bethlehem
PREVIOUS MODULE:

JESUS IS BORN
1.
2.
3. THE SHEPHERDS
THE EXPLANATION
Luke 2:1-7 - The Birth of Jesus in Bethlehem
BIRTHTHE OF JESUS

1. THE EXPLANATION
BIRTHTHE OF JESUS
Matthew’s Birth narrative immediately follows his
(Mary’s) genealogy, focuses on Joseph’s role
When Joseph learns of Mary’s pregnancy, he ﬁrst
intends to divorce her, but then receives direct
revelation from an angel of God’s larger plan

BIRTHTHE OF JESUS
Now that John the Baptist has been introduced,
Luke shifts back to the context of Jesus’ birth
A world-wide census forces Joseph and Mary,
now far along in her pregnancy to have to travel
many miles to Bethlehem, where she gives birth
JESUS IS BORN2. Luke 2:1-7 - The Birth of Jesus in a Stable

BIRTHTHE OF JESUS
Here we have another unlikely angelic visitation
announcing the birth of the Messiah. This time to
lowly shepherds taking turns on a night watch.
The announcement shocks them, and they
immediately leave to pursue the Christ child
3. THE SHEPHERDS

THIS MODULE:
THE SOCIAL
CULTURAL SETTING
AND
PART 1

PART 1 | MODULE 7
THE RELIGIOUS
THE GOSPELS
POLITICAL
| PART 2
AND
SETTING OF
What important events and beliefs surrounded the gospels?

ANDRELIGIOUS POLITICAL
HERODIAN DYNASTY AND THE NT
KEY EVENTS DURING, AFTER NT
1.
2.
3. CORE JEWISH BELIEFS
SETTING

TEMPLE, PRIESTHOOD AND
SACRIFICES
SYNAGOGUES, SCRIBES AND
THE STUDY OF THE TORAH
4.
5.
6. GROUPS, TRENDS AND LITERARY
SOURCES IN 1ST CENTURY LIFE

THIS MODULE:
THE SOCIAL
CULTURAL SETTING
AND
PART 1
Social Values & Norms

ANDSOCIAL VALUES
1.
2.
3.
PART 1 |
4.
5.
NORMS
The Group over the Individual
Honor & Shame
The Family within Society
Hospitality
Social Status & Patronage

NEXT MODULE:
THE SOCIAL
CULTURAL SETTING
AND
PART 2
Relational Values & Norms

ANDSOCIAL VALUES
1.
2.
3.
PART 2 |
4.
5.
NORMS
The Importance of the Family
Men, Women, Children & Naming
Weddings, Marriage, Sex and Divorce
Slavery
Food & Meals

IN 2 WEEKS:
THE SOCIAL
CULTURAL SETTING
AND
PART 3
Community Values & Norms

ANDSOCIAL VALUES
1.
2.
3.
PART 3 |
4.
5.
NORMS
Clothing & Style
Villages, Towns & Cities
Work, Trades & Professions
Commerce, Transportation & Communication
Entertainment & Leisure

Based on Ch. 6
in “4 Portraits,
1 Jesus”
by Mark L. Strauss

OVER THE
1.THE GROUP

OVER THE
INDIVIDUAL
1.THE GROUP

“One of the fundamental differences
between Middle Eastern and Western
values is that of group mentality (also
known as dyadism) versus individual
mentality.
- Mark Strauss, “Four Portraits, One Jesus”

People with group mentality ﬁnd their
essential identity not in themselves and
their personal accomplishments but in
relationship with others, that is, by being
a member of a family, a community,
or a nation.”

THE GROUP OVER THE INDIVIDUAL
"I speak of what I have seen with my
Father, and you do what you have heard
from your father.”" - John 8:38
The Pharisees defend themselves against Jesus
by claiming they are “children of Abraham”.

"They answered him, “Abraham is our father.”
Jesus said to them, “If you were Abraham’s
children, you would be doing the works
Abraham did," - John 8:39

"but now you seek to kill me, a man who has
told you the truth that I heard from God. This
is not what Abraham did." - John 8:40

Paul references his previous identity association
with various forms of “higher up” Judaism:
"circumcised on the eighth day, of the
people of Israel, of the tribe of Benjamin,
a Hebrew of Hebrews; as to the law, a
Pharisee" - Philippians 3:5

The early church put the needs of the group of
new Christians at the forefront of their minds:
"Now the full number of those who believed
were of one heart and soul, and no one said
that any of the things that belonged to him
was his own, but they had everything
in common." - Acts 4:32

Jesus also made it known that his intent was
the group beneﬁt above himself:
"Greater love has no one than this, that
someone lay down his life for his friends."
- John 15:13

Respect for and obedience to parents (Eph 6:1)
Respecting civil leaders (Rom 13:1-2)
Respecting priests or elders (Heb 13:7)

AND SHAME
2. HONOR

2. HONOR
AND SHAME

“In a society in which identity comes from
the group, the values of honor and shame
are among the most important. Honor is
gaining status and esteem from others,
and shame is losing those things.

While wealth, fame, and power are the
most prominent symbols of success in the
Western world, in Mediterranean culture
the greatest achievement is to gain honor.
Jesus’ teachings and parables assume
this core value.”

HONOR AND SHAME
The man who takes an honored seat at a
banquet and is then asked to move to a lower
one is publicly shamed before his colleagues
Public shaming is the worst possible social
occurrence someone could experience

"“When you are invited by someone to a
wedding feast, do not sit down in a place of
honor, lest someone more distinguished than
you be invited by him, and he who invited
you both will come and say to you, ‘Give your
place to this person,’ and then you will begin
with shame to take the lowest place."
- Luke 14:8–9

"But when you are invited, go and sit in the
lowest place, so that when your host comes
he may say to you, ‘Friend, move up higher.’
Then you will be honored in the presence of
all who sit at table with you. For everyone
who exalts himself will be humbled, and he
who humbles himself will be exalted.”"
- Luke 14:10–11

A rebellious son shames the whole family. The
angry response of the older brother in the
parable of the prodigal son is understandable
This is why the free forgiveness of the father is
so wonderful and extraordinary

"And he said, “There was a man who had two
sons. And the younger of them said to his
father, ‘Father, give me the share of property
that is coming to me.’ And he divided his
property between them."
- Luke 15:11–12

"“But when he came to himself, he said,
‘How many of my father’s hired servants
have more than enough bread, but I perish
here with hunger! I will arise and go to my
father, and I will say to him, “Father, I have
sinned against heaven and before you."
- Luke 15:17–18

"I am no longer worthy to be called your
son. Treat me as one of your hired
servants.”’ And he arose and came to his
father. But while he was still a long way off,
his father saw him and felt compassion, and
ran and embraced him and kissed him."
- Luke 15:19–20

Jesus’ parable of the importune friend at
night also illustrates this value. The man lying
in bed must get up and provide bread for his
neighbor’s guest, lest the whole community
be shamed for failing to show hospitality

"And he said to them, “Which of you who
has a friend will go to him at midnight and
say to him, ‘Friend, lend me three loaves, for
a friend of mine has arrived on a journey,
and I have nothing to set before him’;"
- Luke 11:5–6

"and he will answer from within, ‘Do not
bother me; the door is now shut, and my
children are with me in bed. I cannot get up
and give you anything’? I tell you, though he
will not get up and give him anything because
he is his friend, yet because of his impudence
he will rise and give him whatever he needs."
- Luke 11:7–8

Elizabeth’s infertility brings shame not only
to herself but to her husband, whose lineage
will end. Her shame is turned to honor at the
birth of John
"“Thus the Lord has done for me in the
days when he looked on me, to take
away my reproach among people.”"
- Luke 1:25

Jesus’ debates with the religious leaders
have honor and shame in the background.
In Mediterranean culture, to silence one’s
opponents through argument brought
honor to the one who did the silencing and
loss of face to the silenced.
"And no one was able to answer him a word,
nor from that day did anyone dare to ask him
any more questions." - Matthew 22:46

The paradox of the gospel is that Jesus’
honor ﬁrst turns to shame when he is
cruciﬁed, the most shameful death
imaginable.

At Jesus’ trial and on the cross, he is
shamed and mocked by everyone: Pilate,
Herod, the soldiers, the religious leaders,
the crowds, and even one of the criminals
beside him. Cruciﬁxion not only was
excruciating torture but also was meant to
humiliate and degrade the victim.

Ancient peoples considered the public
“exposure” of a dead or dying body to be
horribly shameful. Yet Jesus’ shame is
dramatically reversed at his resurrection.
Vindicated by God as Messiah, Jesus is
bestowed with all honor and authority.

The great paradox of the Christian life is
that the foolish message of the gospel is
the wisdom and power of salvation, and
the shame of the cross brings glory to all
who believe.”

+ SOCIAL STATUS
3.THE FAMILY
WITHIN

3.THE FAMILY
WITHIN
SOCIETY

“In a context in which membership in a
group is more important than individual
identity, family relationships are the most
important of all relationships. The father
was the supreme authority, and parents
were to be honored in every way.

Respect for one’s parents came from the
fact that they gave one life and because
they were the guardians of the sacred
traditions. Parents taught their children
the values that bound the community
together and that gave structure and
meaning to life.”

FAMILY WITHIN SOCIETY
Through inheritance, parents also
established one’s connection to the land.
This was of critical importance, for Israel’s
national identity was closely linked to the
nation’s possession of the land
THE

God’s blessing meant fruitfulness and
peace in the land; his judgment meant
destruction and exile
The goal for children in such a culture was
not to make a better life than their parents’,
as is often the case in the West, but to
guard the traditions, status, and honor of
the family and to keep family bonds strong

Kinship was no longer based on blood
relations but on association with the new
community of Jesus the Messiah.
Christianity strongly afﬁrmed family relations,
particularly honor and respect for parents,
but radically redeﬁned the essence of
true relationships.

When Jesus called James and John to be
his disciples, they immediately left their
father and the family business to follow him.
Such an abandonment was shocking and
would produce shame in the community.

"And immediately he called them, and
they left their father Zebedee in the boat
with the hired servants and followed him."
- Mark 1:20
"Immediately they left the boat and their
father and followed him." - Matthew 4:22

At one point when Jesus was teaching, his
family came to see him and sent a
messenger into the house to let him know
they were waiting outside.
Instead of immediately going to meet them,
he said that his true mother and brothers
were those who did God’s will

"And his mother and his brothers
came, and standing outside they sent
to him and called him. And a crowd
was sitting around him, and they said
to him, “Your mother and your brothers
are outside, seeking you.”"
- Mark 3:31–32

"And he answered them, “Who are my
mother and my brothers?” And looking
about at those who sat around him, he said,
“Here are my mother and my brothers! For
whoever does the will of God, he is my
brother and sister and mother.”"
- Mark 3:33–35

“Jesus was not repudiating his family but
rather was afﬁrming deeper spiritual
bonds. It is not surprising that the early
believers referred to each other as
“brothers and sisters” (adelphoi).

As Jewish followers of Jesus were
increasingly expelled from the
synagogues and Jewish families were
divided, this emphasis on spiritual kinship
became extremely important.”

4. HOSPITALITY

Anyone who has visited the Middle East
knows the fundamental value given to
hospitality, or welcoming strangers. In a
situation of hospitality, the host is expected
to meet the needs of the guest, to offer the
guest the best of food and lodging.

The guest in turn is expected to graciously
accept whatever is offered, to honor the
host and his family, and to praise their
hospitality to others, increasing their honor
in the community.”

HOSPITALITY
Jesus referred to hospitable acts when he
was anointed with perfume by a sinful
woman. He pointed out that his host,
Simon, did not offer him a kiss of greeting,
wash his feet, or anoint his head with oil.

HOSPITALITY
In contrast, the woman went beyond the
norms of hospitality, washing his feet with
her tears and hair, kissing him on the feet,
and anointing his feet with costly perfume

"Then turning toward the woman he
said to Simon, “Do you see this woman?
I entered your house; you gave me no
water for my feet, but she has wet my
feet with her tears and wiped them with
her hair." - Luke 7:44

Hospitality was particularly important for
the traveling preachers in the early church,
for they would often enter communities
where they had no friends or relatives
"Gaius, who is host to me and to the
whole church, greets you. Erastus, the
city treasurer, and our brother Quartus,
greet you." - Romans 16:23

"and having a reputation for good works:
if she has brought up children, has
shown hospitality, has washed the feet of
the saints, has cared for the afﬂicted, and
has devoted herself to every good work."
- 1 Timothy 5:10

"Show hospitality to one another without
grumbling. As each has received a gift,
use it to serve one another, as good
stewards of God’s varied grace:"
- 1 Peter 4:9–10

5. SOCIAL STATUS
AND

5. SOCIAL STATUS
AND
PATRONAGE

“Social position in the ancient world was
well established. Everyone knew their place
in life—who was above them and who was
below them. Democratic values of equality
and equal rights were almost nonexistent.

Though people certainly had ambition, the
greatest goal in life was not to climb the
socioeconomic ladder but to protect the
status quo. This was done by serving those
above you and exercising authority over
those below.”

Jesus often acted in a countercultural
manner against these social structures of
the Greco-Roman world.
SOCIAL STATUS AND PATRONAGE

"Now the tax collectors and sinners were all
drawing near to hear him. And the
Pharisees and the scribes grumbled, saying,
“This man receives sinners and eats with
them.”" - Luke 15:1–2
Jesus (a male, Jewish Rabbi) associated
himself with tax collectors and sinners

Jesus (a male, Jewish Rabbi) associated
himself with tax collectors and sinners
"And the scribes of the Pharisees, when
they saw that he was eating with sinners
and tax collectors, said to his disciples,
“Why does he eat with tax collectors and
sinners?”" - Mark 2:16

Jesus regularly dialogued with women, even
identifying Mary as a disciple or learner of him
"And she had a sister called Mary, who
sat at the Lord’s feet and listened to his
teaching… But one thing is necessary.
Mary has chosen the good portion,
which will not be taken away from her.”"
- Luke 10:39, 42

Jesus had an extended dialogue with the
Samaritan woman at the well
"The Samaritan woman said to him,
“How is it that you, a Jew, ask for a drink
from me, a woman of Samaria?” (For
Jews have no dealings with
Samaritans.)" - John 4:9

Jesus called those of lower status to banquets
"But when you give a feast, invite the poor,
the crippled, the lame, the blind, and you
will be blessed, because they cannot repay
you. For you will be repaid at the
resurrection of the just.”" - Luke 14:13–14

“Closely related to social status was the
concept of patronage. If challenging the
social structure is taboo, how does one get
something that is beyond their means? The
answer is the patronage system, in which a
patron or benefactor provides favors to a
client of lower status.

In return, the patron expects loyalty,
obedience, and honor from the client. Such
patron-client agreements formed the
foundation of almost every relationship in
the Middle East, whether economic,
political, military, or religious.

Indeed, everyone in society functioned in
some way as a client or a patron, or both.

Herod the Great served as a client-king for his
patron Caesar Augustus, whose legions kept
Herod in power
The leading priests of Jerusalem found a
patron, though a sometimes dangerous and
erratic one, in Herod himself, as he built their
Jerusalem temple and provided resources for
their synagogue communities.

The Jewish elders of Capernaum found a
patron in a certain centurion, who had
provided resources to build their
synagogue (Luke 7:4–5). Of course, God
was Israel’s ultimate patron, providing
provision and protection and expecting
loyalty, love, and obedience in return.”

THE LIFE OFCHRIST
Chronological Theological LiteraryHistorical
MODULE: THE SOCIAL
CULTURAL SETTING3
AND
PART 2

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