S7 E3 Saints, Martyrs, and Unsung Heroes
S7: Saints Martyrs, and Unsung Heroes
E3: Photoshopping Jesus
It’s still Lent, and Easter is getting closer!
In my last blog, I painted the portrait of Jesus as a child. In this blog, I’m going to paint a different portrait of Jesus as a man. And again, when exploring characters like Jesus, the Bible is our main source of information. However, we must be cautious not to embellish the image of Jesus in the text.
So, we must remember that the Bible is not what we want it to be. It tells us what we need to know and no more; also, what the Gospel writers did not know, they did not write; and, in antiquity there were certain literary practices that are not comparable to today’s writing.
What did Jesus look like?
It may seem like a shallow question for Lent, but if you will stay with me, I think it is a relevant question. As before, I will take my direction for this portrait from the text of Scripture. If that sounds like an obvious statement, take a look at the Renaissance period (14-17 Century).
Following the Middle Ages, the rebirth of European cultural, artistic, political and economics
gave us great artists like Michael Angelo and Leonard de Vinci among others. However, these celebrated artists painted Jesus with long flowing well-conditioned hazelnut brown hair, moisturized skin, fitted garments and matching open-toed sandals; and in some cases, was carrying a baby lamb as an accessory.
Then, between 1810 to 1870, sales of the Bible in Britain leapt from 16% to 59% because the Victorian publishers included a portrait of Jesus – a blonde Jesus to be precise. In hindsight, artist historians today clearly state that a Victorian depiction of Jesus was no more than a woman with a beard, and not true to the biblical text.
One of the greatest arguments about what Jesus really looked like stems from the humanity of Jesus and his divinity. Some believe that Jesus’ humanity was overridden by his divinity, so it was not possible for him to sin. This belief would certainly impact how the image of Jesus could be imagined, much like an angelic figure.
So, back in 451AD the Council of Chalcedon met to wrestle with the issue of Jesus’ divinity and humanity. At this point, the church had only had a complete canonized Bible of Old and New Testament for 84 years. Well, at least they had the full text. From their debates, the Council issued a Creed stating that Jesus was one person with two natures (human and divine) who is both fully God and fully human. The theological term was called the Hypostatic Union.
One of the greatest theologians in the early 20th century was Dietrich Bonhoeffer who summarized the hypostatic union. He said, “The Chalcedonian definition is an objective, but living, statement which bursts through all thought and forms.” In short, he was saying that no
other human being has ever been or will be like Jesus who is fully God and fully human. This is the view held by Catholics, Protestants, and the Orthodox church. But what does this look like?
Let’s go to the text.
St. Paul wrote to the church in Philippi, “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:6-7).
When Jesus became a man, the text tells us that he did not cease in any way to be God while on earth, but as Philippians shows us, he laid aside his divine attributes.
His human attributes were obvious throughout the account of Jesus in the four gospels: he was born of a woman; grew up through normal child to adult development; came of a family of mother father and siblings; obeyed his parents; worship God; prayed to God; worked as a carpenter; he became hungry and thirsty; he asked for information; became stressed and astonished; he had male and female friends; loved children; celebrated holidays; and most of all he loved his mom.
Further evidence of his humanity is in the gospels shows that he was not pain-free: he was tempted by the devil; had no home of his own; he paid taxes; suffered vicious rumors; wept; he was lonely; became exhausted; was betrayed; people turned their backs on him; he bled, and he died.
We also see that Jesus needed the Holy Spirit: to be led by the Spirit; minister in the power of the Spirit; preach and teach with the Spirit upon him; and he rejoiced in the Spirit.
Think about all these human characteristics then consider the words of Isaiah, “He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him” (Isaiah 53:2).
Naturally a shoot growing out of the ground would have no beauty, color, foliage, or flower. It was very plain coming out of dry ground. The text of Isaiah and the human characteristics of Jesus in the text of the gospels become contrary to the Renaissance and Victorian image of Jesus.
Jesus was also Nazarene, but not a Nazarite. But living in Nazareth did not make its residents Nazarite’s. A Nazarite (according to the Book of Numbers, Judges, and Amos) took vows consecrating themselves to a special purpose. They did not cut their hair, shave their beards or eyebrows. Samson and John the Baptist took Nazarite vows where their shaggy look sent a clear message to others they were under a vow.
Now, because Paul taught that a man should not dress or look like a woman, we can assume that Jesus had a haircut and trimmed his beard as a Nazarene. Nevertheless, by the 15th century the Byzantines gave Jesus a groomed beard to symbolize power, and the envy of every trendy young
man today. Undoubtedly Jesus had a beard because Isaiah 50 tells us they pulled at his beard. But it was not the groomed beard of power and fashion.
Also, Nazarite’s did not drink alcohol or even eat grapes, but Jesus did both. Nazarite’s could not touch a dead body, and although Scripture does not say Jesus touched a dead body, he certainly raised the dead.
On a particular day in Nazareth, Jesus upset his local synagogue to the point where they wanted to push him off the cliff, “But he walked right through the crowd and went on his way” (Luke 40:30). I’ve often thought that Jesus was able to walk through the crowd because he was not physically distinguished. If Jesus had any physical distinguishment as a man, the Bible would tell us.
For example, King Saul was handsome and head and shoulders above other men. If this was Jesus, the crowd would easily identify him. King David was noted as a handsome man. Moses was handsome from birth. Daniel was a handsome man as a captive. Solomon was a handsome King, and Absalom was attractive to young women. Potiphar’s wife found Joseph handsome. So, you see, if Jesus had any noteworthy physical distinguishing features the text of Scripture would tell us.
What we are left with is a portrait of Jesus as a plain, average, regular, normal, neutral, common, usual, and unimpressive. Let’s add to this image by asking a Palm Sunday question: what did Jesus look like entering Jerusalem?
St. Matthew writes, “When Jesus entered Jerusalem, the whole city was stirred and asked, ‘Who is this?’” (Matthew 21:10). Immediately we are aware in the text that Jesus was riding on a donkey coming into Jerusalem and people were waving palm branches and laying their garments before him. You could conclude that it was a kingly welcome. However, there is more to this event that answers the question of what he looked like.
The crowds asked, “Who is this?”
Long before this celebrated Palm Sunday event, Isaiah said, “Who is this coming from Edom with his garments-stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength?” (Isaiah 63:1). King Solomon also said, “Who is this coming up from the wilderness like a column of smoke, perfumed with myrrh and incense made from all the spices of the merchant?” (Song of Songs 3:6).
Well, I guess it depends on who is being asked. For example, Eve may have said it was the seed of the woman who comes to crush the serpent’s head. Aaron may have said it was the Great High Priest. Joshua may have pointed out it was the Captain of the Hosts, and Jacob may have noted it was the Lion of Judah. Maybe King David would say it was the Good Shepherd and Ezra suggest it was the faithful scribe. Nehemiah may have said it was the rebuilder of walls. Hosea may have even said it was the Bridegroom.
What did the crowds say? “This is Jesus, the prophet from Nazareth in Galilee” (Matthew 21:11). In order to accurately answer the question, “Who is this?” we have to go all the way back to the Book of Exodus to bring the final touches to the portrait of Jesus as a man.
Picture the scene with me.1 On the eve of the exodus of Israel from Egypt, Moses gave new instructions. A lamb was chosen for each family home. The blood of the lamb was poured out and placed on the door frames and lintels. That night, death would pass through the land. However, death could not enter the house where there was blood of the lamb.
For about 1500 years from the exodus of Israel from Egypt, people from all over the ancient world had come to celebrate the Passover at Jerusalem. Every hotel was full. Every restaurant was booked. Every parking space taken. It was the feast of all feasts where renown teachers of the Law came.
On the tenth day of the first month the paschal lamb was selected without any defect and taken to the place of sacrifice ready for the Passover. Blood would be poured out. Many scholars believe that the day Jesus rode into Jerusalem was when the paschal lamb was selected.
Though the people gave a partial answer as “the prophet of Nazareth in Galilee, three years before Jesus entered Jerusalem on a donkey, John the Baptist had fully identified Jesus knowing what he looked like. He announced, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29).
When the crowds in Jerusalem asked, “Who is this?” the reply should have been, “This is Christ our Passover Lamb that has come to take away the sin of the world!”