Jesus the Great Philosopher: Rediscovering the Wisdom Needed for the Good Life

"Jesus the Great Philosophers" look at the field and concept of philosophy and philosopher as it would have been understood in the first century Greco-Roman world in which Jesus lived. The idea of Jesus as a philosopher may be a surprise to some. I mean Jesus is Savior and Lord, the king of King and Lord of Lords….right?But Philosopher? How does that work?Jonathan T. Pennington in his book lays out clearly both how and why we can see and embrace Jesus as a philosopher (without taking away from or diminishing the rest of who Scripture says Jesus is, i.e., Lord, Savior, Messiah, Son of God, etc).Pennington in the first chapter of the book lays out the case and evidence as to how Jesus can be seen (and that He was seen) as a Philosopher in the first centuries of the early church. This by the way is not a matter of syncretism. Other biblical scholars have written and shown how Judaism of the first century (of which Jesus was a part) was seen (and promoted by some Jews) as a school of philosophy (which helps to explain why many Gentiles where attracted to Judaism and Jewish practices).Pennington also clearly explains that philosophy of the first century Greco-Roman world was much different than today’s contemporary philosophy. Today’s philosophy often deals with concepts and ideas (like beauty , justice, existence, right and wrong) in an abstract manner that to most of us seems disconnected from everyday life and living. This is in contrast to first century philosophy that was concerned with HOW to live life well.As Pennington writes philosophy means “…to love wisdom. Philosophy focused on character traits and habits that if practiced will result in a flourishing life and society. To sophia (a deep knowledge of how the world works) was added the crucial idea of the art of living well. It is the combination of these two -understanding and living – that becomes the focus of the great tradition of philosophy.” (p.22)Penning also writes that to learn philosophy and the habits and qualities that lead to a flourishing life in a first century context one needed not just teachers who taught philosophy but teachers who also modeled those teaching and habits in the context of a community of fellow learners. (pp.24-26). This was the way to truly teach and learn philosophy and experience flourishing of life.In the chapters “The Philosophical Big Ideas in the Old Testament” and “The Philosophical Big Ideas in the New Testament” Pennington shows how the first century understanding of philosophy as being practical and encouraging a way of being in the world that leads to flourishing is also present in both of the Testaments: that the Bible itself, and its teaching point to a model of living life in such a way that it leads to flourishing not only personally but for society or a community as well. The same themes we see in the Greco-Roman philosophical traditions, the same habits we see promoted as necessary for a flourishing life we also see promoted and taught in the Old and New Testaments -with a difference. In both testaments G-d is at the center of the teachings -the hub from which all else flows.As Pennington writes in regards to the Old Testament Big philosophical ideas “The Hebrew Scriptures provide a divinely revealed metaphysics, epistemology, virtue ethic and a political philosophy, based on the ultimate Good, God Himself. This revelation is for the good of humanity , to shape and train humanity to see and be in the world in the particular ways that alone promise flourishing and happiness because they are rooted in God’s nature” (p.52).In the chapter on the Philosophical Big ideas of the New Testament Pennington lays out more specifically how and why we can see Jesus as a Philosopher. He uses art, history and the ancient idea that ideal King was both a ruler and a wise philosopher. As Pennington shows this was not only a Greco-Roman idea but also an idea rooted in the Old Testament idea of Kings -Solomon being the prime example. We see this also in Paul writing of Christ (Messiah-King) as being the one in whom there dwells all the treasures of wisdom and knowledge (Colossians 2:3). In a first century Greco-Roman context Paul is presenting Jesus as the ideal Philosopher-King that both Jew and Gentile were looking for (pp.58 and 70).In the close of the chapter on “The Big philosophical Ideas of the New Testament” Pennington shares that the teachings of Jesus and the rest of the New Testament “…can be summed up in one goal: to help human beings to come into fullness of maturity, to enter into what it means to be fully human. Christianity is offering the answer to what it means to mature into the fullness of humanity wit Jesus as the prototype of the new humanity, the Second and Perfect Adam.” (p.78).Again what we see here is both a continuity and a discontinuity with the Greco-Roman tradition. Jesus’ Philosophy is not just rooted in wise-teaching or discourse but also in His very Person. Pennington does well in speaking of Jesus as a Philosopher while maintaining a high Christology -thus showing that one does not exclude the other but actually includes it.One of my favorite chapters is the chapter on the Educating of Emotions. Without going into great detail I think this line from the chapter sums up well Pennington’s main idea in speaking of the educating of emotions “We are just beginning to crack open am important way in which our emotional lives spread into the larger realm of virtue and morality” (p. 97). In this chapter Pennington tracks the role that emotions play in hindering or contributing to a life of virtue that leads to flourishing. He details some of the Greco-Roman philosophical traditions about emotions and shows again the continuity and discontinuity with the biblical tradition about emotions and their influence (positive and negative) on our living a Christian virtuously.In the chapter entitled Christianity’s Sophisticated Solution he states “The Bible’s view of emotions is cognitive but not Stoic; emotions are controllable, but detachment from emotions is not valued or good” (p.114).One of the nice things I like about this entire segment is that Pennington does what is too often NOT done in Christian theology and even Christian popular writing on living a Christian life: elevating emotions as an important part and asset to living virtuously. That emotions are not something that gets in the way of living virtuously but are something God-given and that can be “educated” to serve us in serving God and living out His will. This is so needed today as too little has been written about the important role of emotions in living out the Christian life (though more are starting to write in this area).In the Chapter on “Renewing Relationships” he talks about the importance of Community in living a virtuous life and flourishing. We don’t live in a vacuum, and to flourish truly we need to flourish also in our relationships -and our relationships help us to flourish. The insights he provides about the ancient views of friendship and what it meant to be a friend was enlightening and quite edifying for me. It is a chapter I will revisit again.In the Chapter on “Christianity’s Renewed Relationship” he asks the questions: “How should people relate to the nation/culture/government?” and “How should Christianity’s interior society be structured?” He offers some great insights from other scholars as well as his own as how we should relate to the world around us. In essence “The Christian Philosophy teaches that the Church is an outward -directed gracious political reality” and quoting scholar Peter Leithart the Church “…[is]not merely placed in the world , among the nations and cities of men. God established His city [the church] among the cities of men to redeem these human cities. Jesus commissioned the Church to disciple nations. He established His city [again the Church] to engage in an urban renewal project” (p.170).In terms of how Christian are to relate to each other here are some sentences that gives (to me) the essence of his views and insights in the chapter.“ Christianity is a deeply intentional and practical philosophy of relationships” (p.173)And also “Christian teaching is a vision that resocializes people’s values and habits, that creates a new community of people, a new covenant people who will live together in love and serve as a model for the world of God Himself” (p.173)To paraphrase the Jewish rabbis Hillel :this is the essence of the chapter the rest is commentary…so go and read the rest of the chapter for the details.This book is something I believe all pastors should read. It is a wonderful reminder as many reviewers above have written that Christianity is not just about “getting saved and going to heaven”. But that in saving us God and Jesus expects us to have and embody a way of being in the world (a virtuous way of being) that positively affects not only our on lives personally but also our relationships and the communities to which we belong. A way of being that results in flourishing for all.In terms of what I would have liked to see more of: I would have liked to have seen a little more of the material he covered in His (also wonderful) book The Sermon on the Mount and Human Flourishing -especially the information about the words related to flourishing in the Old and New Testament (ashre’, shalom , tam , telos, markrios). It would have made a nice appendix for those who have not read that book and gotten that information. But that is just me…that not being in the book does not take away from the book.Also I would like an index of key concepts.This would also be a great book to discuss as part of a bible study or men’s and/or women’s study.A workbook to follow up and go with this book might be a good idea also for such a study.This is a book I would highly recommend to pastors, scholars and those believers who are truly interested in and committed to living a life pleasing to God -who are looking for the wisdom necessary to experience “the Good Life”.I was provided an advanced copy of this book by NetGalley and received no direction for how to give a review. I have also purchased a copy of the physical book itself and have received no payment for my review.

Makes a convincing case for treating Jesus and Christianity as a philosophy of life, especially in the gospels. Compares Christ's approach with those of the other ancient philosophers and points out that they all lived in schools of disciples unlike modern detached philosophers who work in an academic environment. Might have looked at Paul's vigorous rejection of philosophy on Corinthians.

What an amazing eye opening and powerfull book.It makes the reader take a hard look at their life and ask some tough questions of how they see and know Jesus.It then shows you how to see Jesus as not just the greatest man who ever lived but as the greatest friend, teacher, guide and God anyone could ever follow.

It is an interesting reading. The book gives a great theme and follows it until the end. It keeps you interested and engaged. Thank you and Hope you find a meaningful life.

The journey of every great teacher is to journey deep into the mountainous forest of complexity, and, rather than stay there lost in the dense scholarship, they come back down the mountain with simple wisdom for us normal folks in the lowlands.That, my friends, is exactly what world-renowned New Testament scholar Jonathan Pennington has done in this excellent book. He has spent decades traversing the deep things of God in his biblical scholarship, and with Jesus the Great Philosopher, he has come back down the mountain to bring Jesus’ comprehensive philosophy of life down to the level where normal (emotionally complex) people can receive it.From helpful and simple overviews of where certain ideas came from and how they’re still around in our day, in books, movies, and TV personalities, all the way to relationally-rich (as one who has lived through troubles) discussions of human emotion and how to live the good life.While some scholars (like Jordan Peterson) have tried to bring complexity down to us simpletons but ended up with a mixed bag of overlong paragraphs and dense cultural exegesis, Pennington writes with short, clear, and illustrative prose that never spends too long in one place, but reads like a story, like a cohesive whole.So, if you’re a normal person navigating a world of normal (troubled) human relationships, with others and with yourself, do yourself a favor, read, laugh, and inwardly digest this wonderful book.