Another ancient creed which expresses a contrast between aspects of Jesus’ life is 2 Timothy 2:8.5 Here Jesus’ birth in the lineage of David is contrasted with his resurrection from the dead, again showing the early Christian interest in linking Jesus to history.6 Similarly, Romans 1:3-4 is also an ancient, pre-Pauline creed.7 It juxtaposes the man Jesus “made of the seed of David according to the flesh” with the divine Jesus whose claims were vindicated by his rising from the dead.8 For our present purposes, we need only note the early interest in Jesus’ earthly, physical connections, as he was born of a descendant of David’s family. As Moule relates, it was the same human Jesus who lived, died and was later vindicated.9
One early confessional creed is 1 Tim. 3:1610 (sometimes referred to as a “Christ-hymn”11), which gives a brief recital of both the human and divine Jesus:
Great indeed, we confess, is the mystery of our religion:
He was manifested in the flesh,
vindicated in the Spirit, seen by angels,
preached among the nations,
believed on in the world,
taken up in glory (RSV).
Moule notes not only the early date of this creed but also its pattern of rhyme, which was probably utilized in worship and hymnody.12 This statement also presents a contrast between Jesus’ human birth “in the flesh” and his deity,13 further mentioning his approval by the Spirit and the witness of the angels. He was preached among the nations of the world and believed by people before he was “taken up in glory.”
Another early confession which may well reflect an event in Christ’s life is Romans 10:9.14 At present we are only concerned with the strong possibility that this may actually be a baptismal creed, cited by Christian candidates for baptism.15 As such, it would be an indirect reference to Jesus’ own baptism.
Although these early creeds are interested in theological elements of Christology, to be sure, they are also early reports of events in the life of Jesus. We are told (1) that Jesus was really born in human flesh (Phil. 2:6; 1 Tim. 3:16; 1 John 4:2) (2) of the lineage and family of David (Rom. 1:3-4; 2 Tim. 2:8). We find (3) an implication of his baptism (Rom. 10:9) and (4) that his word was preached, (5) resulting in persons believing his message (1 Tim. 3:16).
The Death and Resurrection of Jesus
Just prior to Jesus’ trial and crucifixion, both the synoptic Gospels and Paul relate that Jesus had a private supper with his disciples. The Pauline account in 1 Corinthians 11:23ff. presents a fixed tradition which is probably based on material independent of the sources for the synoptic Gospels.16 Jeremias notes that Paul’s words “received” and “delivered” are not Paul’s typical terms, but “represent the rabbinical technical terms” for passing on tradition.17 Additionally, there are other non-Pauline phrases such as “he was betrayed,” “when he had given thanks” and “my body” (11:23-24), which are further indications of the early nature of this report. In fact, Jeremias asserts that his material was formulated “in the very earliest period; at any rate before Paul . . . a pre-Pauline formula.” Paul is actually pointing out “that the chain of tradition goes back unbroken to Jesus himself.”18
It is widely held that this ancient tradition presents actual historical events which occurred on the evening of the so-called “last supper.”19 Such is even recognized by Bultmann.20 As Martin Hengel explains, “Paul refers to a historical event with a specific date . . . .”21 This tradition relates that Jesus did attend a dinner on the same evening as he was betrayed. He gives thanks to God before eating and afterward shared both bread and drink, which he referred to as the sacrifice of his body and blood for believers. Here we find insights not only to some of the events of the evening, but also to the actual words which may have been repeated at early Christian observances of the Last Supper.22
Another event just prior to Jesus’ crucifixion is related by 1 Timothy 6:13, which is also an early tradition,23 and perhaps even a part of a more extensive oral Christian confession of faith.24 This statement asserts that Jesus came before Pontius Pilate and made a good confession.25 Neufeld points out that Jesus’ testimony was probably his affirmative answer to Pilate’s question as to whether he was the King of the Jews (see Mark 15:2).26 At any rate, “Jesus did not deny his identity in the trials but made a good confession before the Jews and Pilate.”27
We have already noted how some early Christian traditions presented a juxtaposition between the human and the divine Jesus. Several other early reports contrasted the seeming defeat suffered at the cross with the triumph of Jesus’ resurrection. Earlier, Philippians 2:6ff. was mentioned as expressing this first comparison of the human Jesus who was to be exalted by God. More specifically, Philippians 2:8 additionally reports the humbling of Jesus as he died on the cross in direct contrast to this later exaltation. Another example is to be found in Romans 4:25, which Bultmann refers to as “a statement that had evidently existed before Paul and had been handed down to him.”28 The content of this tradition is that Jesus died for our sins and was afterward raised from the dead to secure the believer’s justification. Similarly, 1 Peter 3:18 (cf. 1 Tim. 2:6) also contrasts Jesus’ death for the sins of mankind (in spite of his own righteousness) with the resurrection as the means of bringing people to God.29
Early accounts of Jesus’ resurrection are also preserved in Christian tradition. Next to 1 Corinthians 15:3ff., the most crucial texts for historical purposes are several early passages in the book of Acts (especially Peter’s speeches).30 The death and resurrection of Jesus are the center of each sermon.31 Critical research has shown that these texts reflect early, largely undeveloped theology, perhaps from the Jerusalem community. Drane explains it this way:
The earliest evidence we have for the resurrection almost certainly goes back to the time immediately after the resurrection event is alleged to have taken place. This is the evidence contained in the early sermons in the Acts of the Apostles. . . . But there can be no doubt that in the first few chapters of Acts its author has preserved material from very early sources.
Scholars have discovered that the language used in speaking about Jesus in these early speeches in Acts is quite different from that used at the time when the book was compiled in its final form.32
Many scholars have argued that in these early texts we have a clear summary of the earliest apostolic kerygma.33
Jeremias holds that Luke’s brief mention of Jesus’ resurrection appearance to Peter in Luke 24:34 is of even greater antiquity than is 1 Corinthians 15:5, which would make this an extremely early witness to these appearances.34 Dodd and Bultmann also note the connections between the fact that Peter appears in the references in both Luke 24:34 and 1 Corinthians 15:5.35 A previously mentioned tradition, 2 Timothy 2:8, presents another contrast by linking the Jesus who descended from David with the same person who was raised from the dead. Not only is Jesus’ resurrection proclaimed as an event of history, but early creeds also assert that, on the basis of this event, Jesus’ claims were justified. In particular, it is said that the resurrection revealed the uniqueness of Jesus’ person.