Abstract
Following precedents such as David Capes’ Old Testament Yahweh Texts in Paul’s Christology (1992), which Brazil acknowledges as a major factor in his decision to undertake his own work, Brazil aims to demonstrate the high Christology of the Synoptic Gospels by showing the extensive application of Old Testament YHWH-texts to Jesus. As the title suggests, Brazil covers all three Synoptics in this study. Chapter 1 sets the stage, and includes discussions of recent early high Christology advocates (e.g., L. Hurtado, R. Bauckham, N.T. Wright, R. Hays, Capes). Brazil argues that modern quests of the historical Jesus do not do justice to the way the Evangelists apply Old Testament YHWH-texts to Jesus. Chapters 2–4 covers Old Testament YHWH-texts in the Gospels of Matthew (ch. 2), Mark (ch. 3), and Luke (ch. 4). Chapter 5 comprises a summary and assessment of findings.
Brazil has admirably defended the view that the Synoptic Gospels manifest a divine Christology. Throughout Brazil capably appeals to the application of numerous Old Testament YHWH-texts to Jesus to demonstrate the exalted Christology of the Synoptics, and to point out shortcomings of those who maintain a low or purely human Christology in the Synoptics. Brazil rightly notes how such views do not adequately account for the scriptural dynamics of the Gospels’ presentations of Jesus. He is also on firm footing not to shy away from theological issues that the texts bring to the fore, and his footnotes reveal a diverse range of conversation partners.
I find two noteworthy lacunae in Brazil’s work. The first is more significant: despite the title of the book being textually focused, Brazil’s work often reads more like an analysis of textually-based YHWH-themes from the Old Testament. This is because exploration of verbal parallels is thin. The study points to a number of possible Old Testament source texts in the Gospels (and often suggests specific texts), but it does not engage in rigorous textual analysis of specific Greek and/or Hebrew Old Testament source texts in light of the Synoptic texts. This is surely due in part to the ambitious nature of the project: looking at all three Synoptics leaves less room to dig deeply into any particular passage. More interaction with the primary sources (including textual-critical discussions), along with a more rigorous methodology, would have strengthened his arguments. The second lacuna is more minor, but is related: the footnotes are frequently formidable in length. Often they include extended quotations from secondary sources. Some of that space could have been redeployed for primary source interaction in the body of the text.
Even so, I find Brazil’s overall thesis persuasive, and the benefit of covering all three Synoptics is the experience of not missing the forest for the trees. Brazil has provided a helpful overview of various ways that all three Synoptic authors apply Old Testament YHWH-texts to Jesus, and demonstrates their consistency in doing so.