JOHN ROBERTS THEOLOGICAL COLLEGE MAWKLOT, SHILLONG -793009

Subject: Jesus Movement in synoptic Gospels: (BBN04/BBN05)

Topic: Portrait of Jesus: Liberator (Mark 1:40-3.6; Luke 10:25-37) Co- sufferer (Matthew
25: 31-46; Mark 10:17-31)

Submitted by: Geoffrey LC Palian Submitted to: Sir. Kharing Maku.

Dated: 28 – 01– 2025.

Introduction
The Synoptic Gospels, Matthew, Mark, and Luke present distinct yet interconnected
portraits of Jesus, each emphasizing unique dimensions of His life and ministry. Central to
these portrayals is the dual role of Jesus as a Liberator and Co-Sufferer, illustrating both His
mission to free humanity from oppression and His deep identification with human suffering.
In Mark 1:40–3:6, Jesus liberates individuals from physical ailments, societal exclusion, and
rigid legalistic traditions. Similarly, in Luke 10:25–37, the Parable of the Good Samaritan
underscores Jesus’ call to radical love and liberation from cultural prejudices. These passages
exemplify Jesus’ role as a Liberator, offering a vision of a transformed society rooted in
compassion and justice. Scholars like Jon Sobrino emphasize Jesus’ historical mission as a
liberator, particularly for the marginalized and oppressed, situating His ministry within the
socio-political realities of first-century Palestine.1
Equally significant is Jesus’ role as a Co-Sufferer, as seen in Matthew 25:31–46 and
Mark 10:17–31. In these passages, Jesus identifies with “the least of these” and invites His
followers to embrace lives of sacrificial solidarity with the marginalized. Matthew’s account
of the final judgment reveals the inseparability of service to others from discipleship, while
Mark’s encounter with the rich young ruler highlights the cost of following Jesus through
relinquishment and shared suffering. Theological voices such as Jürgen Moltmann and James
H. Cone illuminate these themes, portraying Jesus as the ultimate co-sufferer who enters
human pain to bring healing and redemption. 2 This dual role of Jesus, as both Liberator and
Co-Sufferer, continues to inspire Christian theology and practice, calling believers to embody
these dimensions in their own lives and communities.

1. Jesus as Liberator

1.1. Mark 1:40–3.6: Liberation from Affliction and Exclusion: In Mark 1:40–45, Jesus’
healing of the leper serves as a powerful example of His liberative role. Leprosy in first-
century Palestine was not just a physical affliction but also a social stigma, marking
individuals as ceremonially unclean and ostracized from society. By healing the leper, Jesus
not only restores the man’s health but also reintegrates him into the community, defying the
social boundaries that condemned him. This act of healing reflects Jesus’ broader mission to
liberate individuals from both physical suffering and societal rejection. The leper’s plea “If
you are willing, you can make me clean” (Mark 1:40)—expresses a deep yearning for both
physical and social restoration, which Jesus responds to with compassion and action. This
encounter illustrates that liberation for Jesus is not just about removing physical affliction but
1
Jon Sobrino, Jesus the Liberator: A Historical-Theological Reading of Jesus of Nazareth, trans. Paul
Burns (Maryknoll, NY: Orbis Books, 1994), 32–35.
2
Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of
Christian Theology, trans. R.A. Wilson and John Bowden (Minneapolis: Fortress Press, 1993), 55–57.
also about overcoming societal exclusion and the dehumanizing effects of illness and
disability.
Additionally, Jesus’ act of touching the leper, which was considered unlawful under
Jewish purity laws, demonstrates His willingness to break societal and religious taboos in
order to enact His mission of liberation. By touching the unclean, Jesus shows that divine
compassion transcends legalism, offering a vision of liberation that prioritizes human dignity
over ritual purity. This radical act of healing underscores the revolutionary nature of Jesus’
approach to the law, which often conflicts with prevailing cultural and religious norms.3

In Mark 3:1–6, Jesus continues His challenge to rigid legalism with the healing of a
man with a withered hand on the Sabbath. The Pharisees are portrayed as more concerned
with the Sabbath laws than with the suffering of the man, but Jesus responds by asserting that
“the Sabbath was made for man, not man for the Sabbath” (Mark 2:27). His healing act on
the Sabbath is a symbolic act of liberation, demonstrating that the Sabbath should not be a
barrier to human compassion. Here, Jesus is not only healing the man physically but also
liberating him from the constraints of a law that had been misused to perpetuate suffering and
exclusion.4

1.2. Luke 10:25–37: Liberation from Social and Cultural Barriers: The Parable of the
Good Samaritan, found in Luke 10:25–37, further underscores Jesus’ role as Liberator by
confronting cultural and social divisions. In the parable, a man traveling from Jerusalem to
Jericho is attacked by robbers and left for dead. While a priest and a Levite pass by without
offering assistance, a Samaritan—an outsider and a member of a socially despised group—
stops to help, showing mercy and compassion. Jesus elevates the Samaritan’s actions as the
model of neighborly love, thereby challenging deep-seated social prejudices and cultural
divisions between Jews and Samaritans. The Samaritan’s compassion breaks down the
boundaries of ethnic and religious enmity, offering a radical vision of liberation that
transcends social barriers.
The Samaritan’s act of mercy is also a direct challenge to the assumptions of who is
worthy of help and care. Jesus’ message is clear: liberation involves not only addressing
physical needs but also dismantling the social barriers that divide humanity. The parable calls
for a radical inclusivity, urging believers to love their neighbors without regard for race,
religion, or social status. In this context, liberation is seen not only in acts of physical care but
also in the transformation of societal attitudes and prejudices that perpetuate division and
marginalization.5

1.3 Theological and Contextual Reflections: Theologically, these narratives align with the
key tenets of liberation theology, particularly the emphasis on the preferential option for the
poor and marginalized. Liberation theology argues that the Gospel cannot be understood apart
from the context of social justice and the alleviation of oppression. Jesus’ actions in healing
the leper and the man with the withered hand, as well as His teachings in the Parable of the
Good Samaritan, demonstrate that His mission was not solely concerned with spiritual
salvation but also with addressing the social and political realities of His time. As Gustavo

3
Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus (Maryknoll, NY: Orbis
Books, 1988), 144–150.
4
William L. Lane, The Gospel of Mark (Grand Rapids: Eerdmans, 1974), 101–103.
5
Robert C. Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, Volume 1: The Gospel
According to Luke (Philadelphia: Fortress Press, 1986), 123–133.
Gutiérrez argues, “the liberation that Jesus brings is both personal and social, affecting the
whole of human existence.”6
In the context of first-century Palestine, where Roman occupation and Jewish
religious hierarchies created deep social and economic divides, Jesus’ acts of liberation
challenge both the religious status quo and the oppressive political structures of His day.
Scholars like Jon Sobrino emphasize that Jesus’ ministry was rooted in His identification with
the poor and oppressed, whom He sought to free from both physical and spiritual captivity. 7
His liberation is not just about personal salvation but about a holistic freedom that
encompasses all aspects of human life, including social and political liberation.
Furthermore, the healing of the leper and the Parable of the Good Samaritan invite
reflection on contemporary issues of exclusion and marginalization. Today, liberation
theology continues to inspire movements that seek to dismantle systems of oppression,
whether they be based on race, class, or religious identity. Jesus’ message of radical
compassion and inclusive love remains a powerful call for Christians to actively engage in
the struggles of the marginalized and to work toward a more just and equitable society. 8

2. Jesus as Co-Sufferer

2.1. Matthew 25:31–46: Identification with the Marginalized: Matthew 25:31–46 provides
a profound insight into Jesus’ identification with the marginalized and His call for His
followers to share in this solidarity. In this passage, Jesus describes the final judgment in
which the righteous are separated from the unrighteous based on their treatment of “the least
of these” (Matt. 25:40). The passage emphasizes that when individuals care for the hungry,
thirsty, sick, or imprisoned, they are in fact serving Jesus Himself. This identification of Jesus
with the marginalized is a striking example of His role as Co-Sufferer. Jesus does not remain
distant from the suffering of the world but enters into it, declaring that He is present in the
suffering of the poor and oppressed. This passage shifts the focus from abstract theological
constructs to concrete actions of compassion, demonstrating that discipleship requires
empathy and active participation in the suffering of others.9
Theologically, Matthew 25 invites reflection on the nature of salvation and
discipleship. In this scene, the criteria for judgment are not based on ritual purity or correct
belief, but on the lived experience of love and care for those in need. James H. Cone, in his
theology of liberation, emphasizes that Jesus’ identification with the oppressed and the
suffering is central to understanding His role as a Co-Sufferer. Cone argues that “Jesus is not
just a distant deity, but a God who enters into the suffering of the world, particularly the
suffering of the oppressed.”10 The portrayal of Jesus in Matthew 25 calls believers to
recognize that true discipleship involves solidarity with those who are oppressed and
marginalized.

2.2. Mark 10:17–31: The Cost of Discipleship: In Mark 10:17–31, the encounter between
Jesus and the rich young ruler further illustrates Jesus’ role as a Co-Sufferer. The rich young
ruler asks Jesus what he must do to inherit eternal life, and Jesus challenges him to sell all his
possessions and follow Him. The man, unable to relinquish his wealth, leaves sorrowfully,
highlighting the difficulty of embracing a life of radical discipleship. Jesus, speaking to His
disciples, explains that “with man it is impossible, but not with God” (Mark 10:27),

6
Gustavo Gutiérrez, A Theology of Liberation: History, Politics, and Salvation,…99.
7
Jon Sobrino, Jesus the Liberator: A Historical-Theological Reading of Jesus of Nazareth,…56.
8
Leonardo Boff, Liberation Theology: From Crisis to Transformation,… 87–89.
9
R. T. France, Matthew: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 2007), 974–976.
10
James H. Cone, The Cross and the Lynching Tree (Maryknoll, NY: Orbis Books, 2011), 25.
emphasizing the sacrificial nature of following Him. This episode underscores the cost of
discipleship, which involves renouncing attachments to material wealth and power, and
entering into a life of solidarity with the poor and suffering.11
This passage also reflects the paradoxical nature of Jesus’ ministry: in order to gain eternal
life, one must first lose the comforts and securities of earthly existence. The rich young ruler
represents those who are unwilling to suffer alongside the marginalized, instead clinging to
their wealth and status. Jesus’ call to discipleship is not merely about spiritual enrichment but
about a willingness to co-suffer with those on the margins. By asking the man to give up his
wealth, Jesus invites him into a life of shared suffering, where material possessions no longer
define one’s identity or security. This encounter highlights the tension between worldly
wealth and the call to follow Jesus in a way that is marked by self-sacrifice and solidarity
with the poor.12

2.3. Theological and Contextual Reflections: Jesus’ role as Co-Sufferer is deeply

theological, drawing attention to the nature of God’s solidarity with human suffering. Jürgen
Moltmann’s seminal work The Crucified God explores the idea of God entering into human
suffering through the crucifixion of Jesus. Moltmann argues that the God revealed in Jesus is
not one who remains aloof from human pain but one who experiences it fully. This is evident
in the way Jesus associates with the suffering poor, the sick, and the oppressed in His
ministry. As Moltmann writes, “The cross is the place where God Himself is to be found, in
the suffering of the world.”13 Jesus’ willingness to suffer alongside humanity affirms the
depth of God’s compassion and His commitment to human redemption through shared
experience of pain and suffering.
This theme of co-suffering is also central to liberation theology, which emphasizes
God’s preferential option for the poor and oppressed. Liberation theologians argue that God’s
presence is particularly evident in the struggles of the marginalized, and that true discipleship
requires identifying with the suffering of the world. In this light, Jesus’ identification with the
oppressed is not simply a theological concept but a call to action for His followers. As
Gustavo Gutiérrez states, “To be a Christian is to share in the suffering of the oppressed and
work toward their liberation.”14 The passages in Matthew 25 and Mark 10 underscore the
radical nature of this call, urging believers to move beyond charity to true solidarity with
those who suffer.
Finally, Jesus’ co-suffering invites Christians to reflect on their own responses to the
suffering in the world. It challenges the individualistic, consumerist mindset that dominates
much of modern society and calls for a deep commitment to social justice. Jesus does not ask
His followers to remain passive in the face of injustice but to engage actively in the suffering
of the oppressed, working to alleviate pain and bring about healing. The themes of liberation
and co-suffering are intertwined, with the call to liberate the oppressed being inseparable
from the call to enter into their suffering. This is the essence of the Gospel message: a call to
live in solidarity with those who are suffering and to work for their liberation in the name of
Jesus Christ.15

3. Synthesis of Themes: Liberator and Co-Sufferer

11
William L. Lane, The Gospel of Mark,… 361–364.
12
William L. Lane, The Gospel of Mark,… 366.
13
Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian
Theology,… 25.
14
Gustavo Gutiérrez, A Theology of Liberation: History, Politics, and Salvation,…103.
15
Jon Sobrino, Jesus the Liberator: A Historical-Theological Reading of Jesus of Nazareth,…76.
3.1 Complementary Roles in the Synoptic Gospels: The portrayal of Jesus as both
Liberator and Co-Sufferer in the Synoptic Gospels reveals the dynamic interplay between
these two aspects of His mission. As a Liberator, Jesus confronts systems of oppression and
offers freedom to the marginalized, healing the sick, forgiving sins, and challenging societal
norms that perpetuate injustice. These actions not only highlight His divine authority but also
reflect His commitment to transforming human relationships and structures. As seen in Mark
1:40–45, Jesus’ healing of the leper is a vivid example of liberation from both physical
affliction and societal exclusion, while His act of defying Sabbath laws (Mark 3:1–6)
redefines true holiness in terms of compassion rather than legalistic observance. Similarly, in
Luke 10:25–37, the Parable of the Good Samaritan challenges social boundaries and calls for
a radical love that transcends cultural divisions, pointing to a Kingdom of God that embraces
all people.16
At the same time, Jesus’ role as Co-Sufferer is equally integral to His mission. In
passages like Matthew 25:31–46, Jesus does not simply preach liberation but aligns Himself
with the suffering, the poor, and the oppressed, embodying their pain and making their plight
central to His redemptive work. His identification with “the least of these” affirms that true
discipleship involves not just alleviating the suffering of others, but entering into their
suffering, as exemplified in Mark 10:17–31, where Jesus calls His followers to relinquish
wealth and join Him in solidarity with the poor. Jesus does not offer liberation from afar but
through active participation in the lived experiences of those He came to save.17
Implications for Discipleship and Social Action
The themes of liberation and co-suffering are deeply intertwined, offering a robust
framework for understanding Christian discipleship and mission. To follow Jesus means to
both experience His liberating power and to engage in His redemptive suffering. Discipleship
involves both freedom and sacrifice: freedom from sin, oppression, and death, and the
sacrifice of personal comfort and security in solidarity with the suffering. These dual aspects
of discipleship challenge the individualistic and consumerist tendencies that often
characterize modern Christianity. Instead, the call to discipleship is a call to live as Jesus did
—liberating the oppressed and co-suffering with the marginalized. As liberation theologian
Gustavo Gutiérrez argues, the mission of the Church is not merely to preach the Gospel in a
spiritual sense but to enact the liberation of the oppressed, embodying solidarity with the
marginalized.18 This vision of discipleship transcends charity and demands transformative
action, aligning believers with the suffering of the world in tangible ways.
The role of the Church in contemporary society, then, is to reflect both aspects of
Jesus’ mission: liberator and co-sufferer. This involves not only advocating for justice and
equality but also engaging in the painful, often uncomfortable work of solidarity. Whether
through supporting the poor, advocating for social justice, or standing against systems of
oppression, Christians are called to mirror the actions and example of Jesus. The challenge is
clear: Jesus’ mission requires an active participation in both liberation and suffering, urging
Christians to take on the roles of both compassionate liberators and empathetic co-sufferers in
their communities and beyond. As James H. Cone writes, “The cross calls us to liberation, but
it also calls us to solidarity with the oppressed and to be in the struggle with them.”19

Conclusion:

16
R. T. France, Matthew: A Commentary on the Greek Text,…986–988.
17
Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of
Christian Theology,… 28.
18
Gustavo Gutiérrez, A Theology of Liberation: History, Politics, and Salvation,…120.
19
James H. Cone, The Cross and the Lynching Tree,… 123.
 The portrait of Jesus in the Synoptic Gospels as both Liberator and Co-Sufferer offers
a transformative vision for Christian life and practice. These themes continue to resonate in
today’s context, urging Christians to embrace the challenges of both social action and
personal sacrifice. The call to follow Jesus is a call to participate in His liberating mission
while simultaneously sharing in the suffering of the oppressed. In a world marked by
inequality, violence, and division, the message of liberation and co-suffering offers a radical
alternative: a way of life centered on love, justice, and compassion. As believers live out
these principles, they not only embody the message of Jesus but also participate in His
redemptive work in the world. The transformative relevance of this dual portrait of Jesus calls
Christians to act boldly in the world, living lives of radical love and justice that reflect both
the liberating and co-suffering aspects of the Gospel.

Bibliography:

Cone, James H. The Cross and the Lynching Tree. Maryknoll, NY: Orbis Books, 2011.

France, R. T. Matthew: A Commentary on the Greek Text. Grand Rapids: Eerdmans, 2007.

Gutiérrez, Gustavo. A Theology of Liberation: History, Politics, and Salvation. Translated by

Caridad Inda and John Eagleson. Maryknoll, NY: Orbis Books, 1988.

Lane, William L. The Gospel of Mark. Grand Rapids: Eerdmans, 1974.

Moltmann, Jürgen. The Crucified God: The Cross of Christ as the Foundation and Criticism
of Christian Theology. Translated by R.A. Wilson and John Bowden. Minneapolis: Fortress
Press, 1993.

Myers, Ched. Binding the Strong Man: A Political Reading of Mark’s Story of Jesus.
Maryknoll, NY: Orbis Books, 1988.

Sobrino, Jon. Jesus the Liberator: A Historical-Theological Reading of Jesus of Nazareth.

Translated by Paul Burns. Maryknoll, NY: Orbis Books, 1994.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation, Volume 1:

The Gospel According to Luke. Philadelphia: Fortress Press, 1986.

Boff, Leonardo. Liberation Theology: From Crisis to Transformation. Maryknoll, NY: Orbis
Books, 2000.