Video summary

Who Was Jesus Really? The Conclusion

Main summary

Key takeaways

Educational

Main ideas / concepts

  • Purpose and framing

    • Matt Baker introduces his earlier “who was Jesus really” series, noting that he used “far out” hypotheses for historical context.
    • In this episode, he shifts to a more serious, scholarly consensus view based on secular scholarship rather than Christian doctrine.

  • Secular consensus on the historical Jesus

    • Secular scholars generally conclude Jesus was an apocalyptic prophet.
    • He was killed in Jerusalem during Passover, likely for causing trouble.

  • Key scholarly source

    • Baker says the “leading scholar” for this topic is Bart Ehrman.
    • He adds that much of the video draws on Ehrman’s books:
      • Jesus, the apocalyptic prophet of the new millennium
      • How Jesus became God

What is an apocalyptic prophet? (explained as a historical development)

  • Prophets’ earlier role (ancient Israel and Judah, ~750 years before Jesus)

    • Baker references early prophets such as Amos, Hosea, Micah, Isaiah, writing when the northern kingdom of Israel was near collapse due to the Assyrian Empire.
    • Their message targeted:
      • The nation as a whole (not primarily individual ethics)
      • The sin of idolatry (worshiping other gods instead of YHWH)
    • The aim was behavioral change to avoid national destruction.

  • Pattern continues through later empires

    • After Assyria, the Babylonians become the new threat, and prophetic messaging repeats a similar nation-wide warning.
    • The Persians eventually allow return and temple rebuilding, but Jews remain under foreign rule.
    • As domination continues, prophetic messaging shifts.

  • Shift from national to individual wrongdoing

    • Baker contrasts example texts to show the change:
      • Exodus 20 (~750 BCE): punishment can affect children for parents’ sins (a family/nationally linked idea).
      • Ezekiel (~450 BCE): “the one who sins is the one who will die” (individual responsibility).
    • He also notes early apocalyptic visions appear in Ezekiel and also Zechariah and Joel.

  • What “apocalyptic” means and how it changes prophecy

    • “Apocalyptic” comes from Greek apocalypsis, meaning “unveiling of something hidden.”
    • Prophets increasingly talk less about visible armies and more about:
      • Invisible spiritual forces of good versus evil
      • A cosmic conflict “upstairs” that will eventually become visible in the real world
    • When the unseen battle ends:
      • good triumphs
      • the righteous dead are resurrected
      • evil is defeated and reality is remade

  • Daniel intensifies apocalyptic expectations

    • In Daniel 7, a figure “one like a son of man” comes in the clouds and rules.
    • Baker emphasizes:
      • “Son of man” in the Hebrew Bible often means simply “human(s).”
      • Daniel’s phrase (“like a human”) suggests a spiritual being that appears human-like, possibly angelic.
    • In later apocalyptic literature, this being is tied to the kingdom of God.
    • Central message:
      • The evil world will end soon
      • People should live rightly so they can belong to the new kingdom

How Jesus fits the apocalyptic framework (using Gospel passages)

  • Earliest sources emphasized

    • Baker focuses on Matthew, Mark, and Luke as earlier than John.

  • Jesus references the “son of man”

    • Example from Mark: people ashamed of Jesus/Jesus’ words will face “the son of man” being ashamed later.
    • Baker argues:
      • First listeners would likely take “son of man” as someone else not yet present (not necessarily Jesus himself if read literally).

  • Jesus announces urgency about the kingdom of God

    • In Mark, Jesus’ opening message is framed as:
      • “The time has come. The kingdom of God is almost here.”
    • Baker interprets the controversial saying that some standing there will not taste death until they see the kingdom come in power:
      • Christians often read it as resurrection/Holy Spirit later.
      • Baker argues original listeners would interpret it as Rome being defeated and the kingdom arriving within their lifetimes.

  • Jesus’ actions portrayed as models of the coming kingdom

    • Illness: he heals the sick (no disease)
    • Conflict: he encourages non-violence (no war)
    • Poverty: he tells people to give away possessions to help the poor (no poverty)

  • A symbolic act at the Temple likely sparked serious trouble

    • Jesus overturns tables at the Temple (money changers scene).
    • Baker claims:
      • This appears in all four Gospels, though it is not central to mainstream Christian messaging.
      • Because it clashes with a gentle portrayal of Jesus, it may reflect a real event.
    • Baker highlights an apocalyptic motive:
      • Soon the current Temple would be replaced by a new one aligned with the coming kingdom.

Why execution makes sense in Baker’s apocalyptic interpretation

  • Extra “secret” communicated within Jesus’ inner circle (as Baker presents it)

    • The Gospel writers imply Jesus wanted details kept secret.
    • The “secret” claim:
      • When the kingdom of God is established, Jesus will rule, with 12 disciples ruling under him.

  • Passover week context

    • Jerusalem is crowded with out-of-towners.
    • Passover recalls escape from foreign rule; Romans are on guard for threats.
    • Jesus’ Temple disruption brings scrutiny to him and his followers.

  • Betrayal and trial sequence (as reconstructed by the video)

    • Judas alerts authorities because of what Jesus taught in secret.
    • Jesus is brought before Pilate.
    • Pilate crucifies him.

  • Conclusion of the episode’s historical portrait

    • Jesus is portrayed as one of many apocalyptic prophets in 1st-century Judea.
    • He announced the world’s end was imminent.
    • That announcement (and the implied future kingship) led to execution.

How Jesus became “God incarnate” (a step-by-step development)

  • Core claim

    • After Jesus’ death, followers did not abandon apocalyptic beliefs.
    • They reinterpreted them to fit new circumstances—especially why the end didn’t happen immediately.

  • Psychological and social mechanisms proposed

    • Baker describes two common patterns:
      • People may have visions of dead loved ones after traumatic or unexpected deaths.
      • Religious communities may collectively report shared experiences.
    • In this apocalyptic setting:
      • Jesus appears to followers post-death
      • He is understood as the first raised/returned to usher in the kingdom soon

  • Ehrman’s stages: “exaltation Christianity”

    • Jesus becomes exalted after death to an exalted position, preparing for imminent apocalypse.
    • Baker says Ehrman calls this “exaltation Christianity.”

  • Evidence: early creeds in Paul

    • Baker points to structured phrases (likely early oral creeds) in Paul.
    • Example from the opening of Romans:
      • Jesus is described as descended from David and “appointed/son of God in power…”
    • Baker emphasizes:
      • No empty tomb
      • No claim that Jesus existed prior to earthly life in that creed—he is exalted/appointed after death

  • “Son of God” does not automatically mean God

    • Baker argues that “son of God” language could refer to angels in that period.

  • Evidence: Paul describing Jesus as angel-like

    • From Galatians 4:14:
      • Paul says believers received him “as an angel of God, as Christ Jesus.”
    • Baker’s point:
      • The Greek is read as “as an angel… an angel such as Jesus,” not “treated me like an angel.”

  • Shift to new ideas: “incarnation Christianity”

    • Baker says debates emerged quickly about Jesus’ origin/status.
    • Ideas include:
      • Jesus may have been an angel during earthly life
      • Or an angel/spiritual being existed before birth and was incarnated
    • Ehrman labels the second development “incarnation Christianity.”
    • Paul is described as favoring this view and combining it with atonement (death for sins).

  • Final major development: John equates Jesus with God

    • Baker claims the Gospel of John was written 70+ years after crucifixion.
    • He argues:
      • Jerusalem/Temple are destroyed
      • Jesus has not returned as expected
    • Christianity shifts toward a “salvation message,” where Jesus replaces the Temple conceptually.
    • John makes the further step:
      • Jesus is equated with God himself

  • Ongoing controversy and consolidation

    • Baker notes early Christian groups did not immediately converge.
    • He claims it took over 200 more years for majority leaders to agree, with additional centuries required to eliminate other variations.

Final takeaways (as stated)

  • According to most secular scholars:

    • Jesus was an apocalyptic prophet who believed the end and kingdom were imminent.
    • He was executed because he stirred trouble and claimed (or was believed to claim) a role in the coming kingdom.
    • Over decades and centuries, Jesus’ identity was increasingly reinterpreted—from a human exalted after death, to angelic/incarnate models, and eventually to God incarnate.

  • Baker concludes by stating this ends the series episode and that he will later combine episodes into a single video for sharing.

Speakers / sources featured

  • Speakers

    • Matt Baker (host/narrator)

  • Scholars / authors referenced

    • Bart Ehrman (cited as a leading scholar used for interpretation)

  • Biblical texts / sources referenced

    • Hebrew Bible / Old Testament: Amos, Hosea, Micah, Isaiah, Exodus, Ezekiel, Zechariah, Joel, Daniel
    • New Testament: Gospels of Mark, Matthew, Luke, John; Romans, Galatians, 1 Thessalonians

Original video