One of Luke’s changes to the Gethsemane account found in the Gospel of Mark was in the way he chose to describe the kiss of Judas.
Luke changes the wording in Mark in preference for the same wording in the Greek Septuagint uses in Genesis to picture Jacob kissing his father Isaac in deceit. (This is another tidbit I picked up from Jenny Read-Heimerdinger and Josep Rius-Camps article I drew on in my first Ennaus post.)
One can compare the Greek words in the Greek-English interlinear Septuagint available here, but the English translations are suggestive enough in this quick blog context:
And he came hear and kissed him (Genesis 27:27)
And drew near to Jesus to kiss him (Luke 22:47)
It has been argued that in an oral culture where people listened regularly to favourite readings, where education included large doses of learning to memorize key passages and analyzing and discussing them from many perspectives, such repeated refrains across texts may well have been as discernible to ancient audiences short sections of popular or well known songs and music are easily recognizable when heard in another piece. I’m not sure if the musical and verbal components of our brains will match each other rigorously in such a comparison, but there seems little doubt that ancient authors had confidence that their regular tendencies to make such allusions did register with enough of their audiences to matter.
Luke drawing on Genesis here, specifically aligning one of the Twelve with Jacob, sits well with that other allusion to Genesis also discussed in my earlier Emmaus piece — the dream-meeting between Jacob and God at “Oulammaus” (Luz/Emmaus).
Unlike Mark and Matthew, Luke does not have the disciples flee and scatter when Jesus is arrested. They hang around, presumably. Two of them eventually decide to walk to their home not far from Jerusalem. Jacob, after deceiving his father Isaac with a kiss, the kiss described with the same “drawing near” motion later used of Judas in Luke, soon afterwards, a day or two it seems, left the scene of the betrayal of his father and brother to go to his mother’s home in Haran. It was on the way that near the end of a day that God appeared to him in the dream as he slept on rock or stone that assumed significance in Jewish legend — at “Oulammaus”. All of these features of the Jacob story are echoed, as previously discussed, in the story of Jesus appearing and revealing his identity to the two on the road to Emmaus.
And all of the Genesis references in the Emmaus account would appear to follow closely from the Genesis allusion in the kiss of Judas (in Luke’s gospel).
I think the use of Jacob as a model for the disciples served his larger purposes well. The canonical gospel, with Acts, clearly intends to base the Christian faith in the traditions and history and scriptures of Israel. Jacob was the patriarch who started out as the deceiver and the cheat, but who later wrestled with “God” with the consequence that his name and character were finally changed. Jacob the “usurper” became Israel the blessed patriarch. In canonical Luke and Acts we find the same kind of transformation of the disciples. The disciples are essentially worthy from the beginning, just as Jacob was worthy by birth and promise, and only needed time, experience and better understanding and “grace” to make it to their destined status.
Luke’s disciples are never at any time the rejects they are in Mark’s gospel.
This identification of the twelve with a character in Genesis may seem trite or inconsequential to most readers today. But in the early years of Christianity, the religion was far more diverse than at any time since. Some schools of Christianity did trace a founding father or genealogy that was in opposition to other schools that claimed their faith was rooted in the Twelve. The rival founding names or groups of names became the focus of different interpretations and beliefs. Some rejected the Jewish scriptures totally, some read them allegorically, some literally.
The form of Christianity that won, of course, was that which read the Jewish scriptures allegorically (so they could be argued to predict or foreshadow — allegorize — the church and Jesus). By claiming their faith was rooted in such an ancient set of books, and the more details they could point to in order to demonstrate the “truth” or “predestined” nature of the role of their founders, the Twelve disciples, the more authoritative they could present themselves.
Luke’s use of Genesis
a. parents are called righteous in Gen.26:5 and Luke 1:6;
b. mothers were barren in Gen.11:30 and Luke 1:7;
c. parents were old in Gen.18:11 and Luke 1:7;
d. angels speak to a doubting father in Gen.18:11 and Luke 1:11;
e. angels tells fathers nothing is impossible in Gen.18:14 and Luke 1:37;
f. while in the wombs it was foretold the older would serve the younger in Gen.25:19-23 and Luke 1;
g. infants leapt in the womb in Gen.25:22 and Luke 1:44;
h. Rachel’s words in Gen.30:23 are spoken by Elizabeth in Luke 1:25;
i. mothers expressed their lowly status and said they would be called ‘blessed’ in Gen.29:30, 13 and Luke 1:48;
j. Jacob at Peniel, sees God and lives in Gen.32:30, as do Zechariah and Anna the daughter of Peniel in Luke 2:30, 36.
(Above list adapted from Spong, 1996; the points below from Read-Heimerdinger and Josep Rius-Camps, 2002.)
k. Jacob drew near to kiss Isaac (Gen.27:27) as Judas drew near to kiss Jesus (Luke 22:47)
l. God meets Jacob at evening as he travels to his family home (Gen.28:10-19) as Jesus meets the disciples late afternoon as they travel to their home (Luke 24:13-34)
Latest posts by Neil Godfrey (see all)
- The Two Witnesses in Revelation 11: the theories - 2022-06-24 21:19:47 GMT+0000
- Revelation 12: The Woman, the Child, the Dragon – Wellhausen’s view - 2022-06-22 10:37:43 GMT+0000
- Measuring the Temple in Revelation 11 – the Questions Arising - 2022-06-20 22:36:35 GMT+0000
If you enjoyed this post, please consider donating to Vridar. Thanks!