People often refer to the “simple gospel,” as if the Synoptics and John are clear and easily understood. Others, however, assert that they are overly simplistic, meaning that they overlook deeper truths and imply ready-made solutions. The gospels, they say, claim too much or propose answers to questions that are no longer relevant. Their reasoning and assumptions reflect a worldview that is superseded today.

I argue, on the other hand, that the gospels are neither simple nor simplistic. They demonstrate an intellectuality (all the ways that we think) that is multi-faceted and profound. Intellectually, the worldview depicted in the gospels is just as real today.

The gospels presume a high degree of Old Testament literacy. First-time listeners and readers were expected to know the Old Testament worldview and to reason from the Old Testament. According to Jesus, “every scribe who has been trained for the kingdom of heaven” (Matt 13:52a) perceives the suffering Messiah depicted in Israel’s scripture and listens to his teaching (Luke 24:25–27). In this way, a true disciple “brings out of his treasure what is new and what is old” (Matt 13:52b).

The gospels utilize argumentation and refutation. Ideas―individual, of groups, and ideologies―were subject to Jesus’ withering critique. Erroneous theological constructs and practices were rejected. Willful ignorance and folly were denounced (John 3:10; Matt 22:29). These encounters show that Jesus was obviously brilliant, but his listeners were often foolish.

Jesus should be considered a genius, not merely because a vast number of people today claim to follow him but also because of the cleverness and wisdom of his teaching. The teaching ascribed to him combines impressive factual knowledge with even more impressive depth of insight, coherence, and simplicity. –Peter J. Williams

Jesus interacted with the major theological perspectives of his time. He dialogued with sophisticated intellectuals vested with power and privilege, poised to oppose him. He also engaged the common folk, male and female, Jew and foreigner. Pedagogically, he used various rhetorical devices to probe the minds of interlocutors: questions, puzzles, stories, and assertions. He utilized common logic, story-telling, and scribal reasoning.

In the gospels, therefore, the mind plays a critical role. Why? Because Jesus was the greatest thinker who ever lived. In the gospels, learning, reasoning, and understanding were paramount. Those who sought discernment were revered. Knowledge acquisition and wisdom attained were prized by Jesus. And those at that time, and now,  attempt to follow his example and imitate his mindset, though finite and fallen thinkers.

The gospels chronicle the intellectual journeys of those seeking understanding, but also those seeking to avoid it. Most of the people who heard the Lord’s teaching did not perceive the message or his significance. They could not “connect the dots” between Old Testament testimony, current messianic expectations, and Jesus’ proclamation. His message did not appear simple or within grasp for many; but rather opaque or even farcical. As a result, confusion, denial, and offense were the typical responses. Though the gospels seek to alleviate this knowledge deficit, as John wrote, “The world did not know him. He came to his own, and his own people did not receive him” (1:10b–11).

According to the Synoptics and John, therefore, our intellectual matrix and the intellectual profiles of belief and unbelief have not changed since the advent of Jesus Christ. The intellectuality of the gospels is just as relevant now as it was in the past. Would-be followers of Jesus Christ today must still learn to “love God with all their mind” (Mark 12:30).