Page 121 - A Dissertation for Doctor of Philosophy

Adaptation to his Hearers

When Jesus privately preached to individuals, he started from their needs or their questions.

Mark records the rich young ruler’s private visitation to Jesus. The rich young ruler, for instance,

brought his question about the inheritance of eternal life, “Good Teacher, what must I do to

inherit eternal life?” (Mark 10: 18). Jesus started his message from the ruler’s inquiry and

followed up with the Old Testament’s teaching on the commandments, a teaching obviously

familiar to the ruler. Jesus’ successful segue prompted the rich young ruler to say, “Teacher, I

have kept all these since my youth.” (Mark 10:20).

At this point, Jesus could respond with the crux of the matter, “You lack one thing; go, sell what

you own, and give the money to the poor, and you will have treasure in heaven; then come,

follow me” (Mark 10:21). Jesus did eventually answered the young man’s question, namely,

what is necessary to inherit eternal life. Jesus apparently analyzed the man successfully,

perceiving him to be religious, rich, and young. He mentioned the keeping of the

commandments, selling of possession, and following him. The message of total commitment

was adapted to the life situation of the rich young ruler. Jesus frequently employed this

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dialogical, inductive methodology of preaching when he dealt with individuals.
Jesus called his disciples and taught them (Mark 3:13-19). He dedicated much of his time to

ensure he would be with them. The fact that Jesus developed close relationship with his

disciples and shared his life with them was one of the distinct characteristics of his peripatetic

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style, a style that differentiated him from contemporary religious leaders and their pupils.
While they were together, Jesus instructed them in preaching. Baird counts that forty three

68 Ibid., 27-8.

69 For more reference on this topic, Samuel Byrskog, Jesus the Only Teacher: Didactic
Authority and Transmission in Ancient Israel, Ancient Judaism and the Matthean Community
(Stockholm: Almqvist and Wiksell International, 1994), 36-54.