Recall the Gospel of Matthew’s portrayal of Jesus delivering a parable of the sheep and the goats at the last judgement: Matthew 25:31-41. Now that’s a parable with a message about good works and no hint of any need to believe in Jesus or the saving grace of Jesus’ death and resurrection. What are we to make of this parable? Here is Bart Ehrman’s view:
What is striking about this story, when considered in view of the criterion of dissimilarity, is that there is nothing distinctively Christian about it. That is to say, the future judgment is not based on belief in Jesus’ death and resurrection, but on doing good things for those in need. Later Christians—including most notably Paul (see, e.g., I Thess. 4:14-18), but also the writers of the Gospels—maintained that it was belief in Jesus that would bring a person into the coming Kingdom. But nothing in this passage even hints at the need to believe in Jesusper se . . . . It doesn’t seem likely that a Christian would formulate a passage in just this way. The conclusion? It probably goes back to Jesus.
(Ehrman, Jesus: Apocalyptic Prophet, p. 136. “Coincidentally” Ehrman has posted again on this same line of argument.)
Such an argument demonstrates the power of later “orthodox” Christianity to guide the vision and judgment of a modern scholar. Ehrman relies upon the writings of Paul’s “genuine letters” and the canonical gospels to define his view of what was Christian “tradition”, even how to define Christianity.
It is all too easy to overlook the noncanonical literature that also sheds light on earliest Christianity and at the same time to forget that Paul was a disruptive presence, a most controversial figure, among other early Christians — as his own letters testify.
Another early writing from around the same time as the Gospel of Matthew is the Didache. The Didache purports to be a message by “the twelve apostles to the nations” and it at not point indicates any interest in, or even knowledge of, Jesus as a crucified figure. The eucharist is an important instruction in the Didache but it is a thanksgiving meal without any suggestion of association with a sacrament commemorating the death of Jesus.
Other scholars have also noted Q’s absence of interest in a crucified Jesus.
So to make a judgement that a saying in a gospel is not “distinctively Christian” because it does not conform to Paul’s preaching is to limit one’s view of the landscape of earliest Christianity.
It may even be of interest to note how one scholar sees the relationship between the Gospel of Matthew and the Didache:
Garrow, Alan. 2013. The Gospel of Matthew’s Dependence on the Didache. NIPPOD edition. Bloomsbury Academic. p. 243
I haven’t changed my views of these matters in all these years!
I would be interested to know if he has previously encountered in any forum the objections to his methods that I have raised here (I cannot believe my criticisms are unique since I have developed them from reading the works of biblical scholars themselves), or if he has anywhere addressed the specific criticisms of his methods that have been raised by not only Earl Doherty and Richard Carrier but even among tenured academics in his own field of interest.
Ehrman writes:
Over the course of the past fifty years, historians have worked hard to develop methods for uncovering historically reliable information about the life of Jesus. I need to say up front that this is a hotly debated area of research, with some very smart and competent historians (and quite a few less than competent ones) expressing divergent views both about what criteria to use and about what conclusions to draw, once they agree on the criteria.
Here I’d like to sketch several of the methodological principles that have emerged from these debates. As you will see, there is a real logic behind each of them, and the logic needs to be understood for the criterion itself not to seem hopelessly arbitrary. In particular, it might help to use an analogy: in many respects, the historian is like a prosecuting attorney. He or she is trying to make a case and is expected to bear the burden of proof.
In fact, part of the “hotly debated” aspects have been the very idea of the “criteria of authenticity” and the logical fallacies behind each one of them, not just some of them. Anyone reading the above words would not be aware of such challenges to not just particular criteria but to the entire exercise of what has been termed “criteriology”. Ehrman did appear to be addressing the new area of memory studies in historical Jesus research — a field that is critical of the “criteriology” approach Ehrman endorses — in his book Jesus Before the Gospels, but as one reviewer noted,
Ehrman engages almost none of the New Testament scholarship concerned with memory.
I am not suggesting that memory theory is “the answer” to the flaws in the “criteria of authenticity”. It is not if only because its application is based on the same groundless assumptions and misguided questions as the criteria approach. The “memory” scholar also needs to be asking the genuine research question: how best to explain the narrative found in the documents, not whether the narrative is at any level true. That question does not exclude historicity but it establishes the answer (whether historical core or something else) on a sound foundation. See the historian Aviezer Tucker’s words in the previousthreeposts if that sounds wrong.
I have profited immensely from some of Ehrman’s earlier books. What I would like to see is clear evidence that he continues to keep abreast of critics, even if minority voices, among his peers. His blog is meant to engage with lay readers, too, so one might hope that specific critical questions would be raised there as well.
How did traditions of the sayings of Jesus and the events of his history reach the writers of the Gospels?
That is the opening question of Richard Bauckham’s chapter, “Gospel Traditions: Anonymous Community Traditions or Eyewitness Testimony?”, in Jesus Research: New Methodologies and Perceptions — The Second Princeton-Prague Symposium on Jesus Research, Princeton 2007. His is the opening chapter in the section on Sources.
Our questions determine the answers we find and here we see questions arising from several layers of unquestioned assumptions.
Firstly, the section on Sources contains twelve chapters all of which embed the presumption of the gospel narratives having derived from historical events. Not one considers the possibility of the story having been crafted from “midrahic”-type retellings of “Old Testament” characters, stories and sayings despite our awareness of the many works linking almost every section of the various gospels to some “Old Testament” text.
The title of Bauckham’s chapter assumes that the gospel narratives were developed from sources for which we have no evidence — unless we take the conclusions of form criticism as evidence for earlier community traditions. Of course absence of evidence for pre-gospel eyewitness testimony is not proof that it did not exist, but in the absence of that evidence we surely need to have a very strong explanatory argument for the various sections of the gospel narratives to support the hypothesis. Is the “criterion of embarrassment” really a strong explanation for the particular details narrated about the baptism of Jesus?
Then we come down to the opening sentence itself. The question assumes that the gospel narratives were based on “the sayings of Jesus and the events of his history”.
The Kind of Question a Biblical Critic and Historian Asks
But contrast the question the historian Aviezer Tucker says is the one the historian should ask of his/her sources:
But this is not the kind of question biblical critics and historians ask. They ask, “What is the best explanation of this set of documents that tells of a miracle of a certain kind?” The center of research is the explanation of the evidence, not whether or not a literal interpretation of the evidence corresponds with what took place.
Tucker, Our Knowledge of the Past, p. 99
Fair enough. Tucker is addressing miracles here. But Bauckham does believe that miracles were indeed believed by eyewitnesses to have been performed by Jesus although he may have a more sophisticated modern understanding of what Jesus actually did. But I think we can take Tucker’s statement as a more professional guide to how historical inquiry ought to proceed.
How a ‘minimalist’ approach might transfer to the New Testament
Courtroom, lawyer and detective analogies seem to be especially favoured by evangelicals and even mainstream biblical scholars. No doubt the comparison with judges and criminal investigators lends a certain aura of credibility and authority to the methods or arguments that are being buttressed by the analogies, but as we have seen here a number of times before the analogy is very misleading.
Bart Ehrman is currently repeating the courtroom analogy he set out in Jesus: Apocalyptic Prophet of the New Millennium (1999) that seeks to explain how historians of Christian origins work. On pages 89-90 he writes (again my own bolding):
Here I’d like to sketch several of the methodological principles that have emerged from these debates. As you will see, there is a real logic behind each of them, and the logic needs to be understood for the criterion itself not to seem hopelessly arbitrary. In particular, it might help to use an analogy: in many respects, the historian is like a prosecuting attorney. He or she is trying to make a case and is expected to bear the burden of proof. As in a court of law, certain kinds of evidence are acknowledged as admissible, and witnesses must be carefully scrutinized. How, then, can we go about it?
. . . .
In any court trial, it is better to have a number of witnesses who can provide consistent testimony than to have only one, especially if the witnesses can be shown not to have conferred with one another in order to get their story straight. A strong case will be supported by several witnesses who independently agree on a point at issue. So, too, with history. An event mentioned in several independent documents is more likely to be historical than an event mentioned in only one.
The first, by Omri Van Peer, Cleverly Devised Myth? Omri has put in an enormous amount of work identifying possible links between the Gospel of Mark and the Septuagint (=Greek) version of the Old Testament. One does not have to agree with all of his inferences or connections to appreciate the abundance of though-provoking observations he makes. As Omri himself points out, best to start at the beginning: http://cleverlydevisedmyth.blogspot.com/2018/07/cleverly-devised-myth-is-marks-gospel.html
The second, Jonathan’s Musings, is not so new but it has moved from the Freethoughtblogs base. John’s interests overlap with those I sometimes post about, especially posts on the literary/biographical character of the gospels.
The Gospels may not have been written as objective, disinterested accounts of what really happened in the life of Jesus, but they clearly do contain historical information. The trick is figuring out what is historical and what is legendary. — Bart Ehrman: “The Historians Wish List”
They “clearly do contain historical information”? Clearly? How do we know?
There are some details that can be corroborated by independent sources, such as the existence of Pharisees, Roman authority over Judea, cultic practices around the Jerusalem temple, and so forth. But without those independent witnesses we would have no way of knowing that even those details were “clearly historical information”.
Bart Ehrman does point out the existence of “external” sources in Jesus: Apocalyptic Prophet of the New Millennium — e.g. Pliny, Tacitus. Yes, their writings are certainly “external” to the gospels but to what extent they are “independent” or even authentic is another question that the historian is required to assess prior to his/her use of them. Ehrman calls them “external checks” on the gospels, but they can only be “checks” (p. 53) if they can be established to be independent. If they derive from a time much later than the events narrated in the gospels then questions inevitably arise about their independence of knowledge of the canonical gospel story. (In the case of Pliny we have serious questions about the authenticity of the key letter, not to mention the letter’s failure to even mention “Jesus” per se.)
(Note: we have seen in case studies of Demonax and Gyges on this blog that an external source can be late and still be reasonably argued to contain independent information and it can be contemporary and found to be false. But arguments need to be provided; the simple fact of lateness or contemporaneity alone does not automatically rule out or in the value of evidence. Comparable arguments would need to be supplied for the claims found in Tacitus for Tacitus to be considered an “external check” on the gospel accounts.)
It is one thing to know that documents contain or hide historical information in or behind their narratives and from that foundation proceed to see what we might consider historical. But it is quite another exercise to come to that prior certainty that the documents “clearly do contain historical information” that can be extracted somehow.
If we start applying methods to extract information of a certain kind before first establishing that the source is a genuine repository of that information, then we are putting the cart before the horse. Our exercise becomes a circular process. We will declare our extracted information “historical” (or “probably historical”) and possibly use that result to go back and argue that our documents “clearly do contain historical information.”
Thanks to Jim West I was informed of the public availability of a new article by the well-known New Testament scholar John S. Kloppenborg.
Kloppenborg, John S. 2017. “Disciplined Exaggeration: The Heuristics of Comparison in Biblical Studies.” Novum Testamentum 59 (4): 390–414. https://doi.org/10.1163/15685365-12341583.
I think the article should always be cited whenever reference is made to Samuel Sandmel’s 1962 article warning of the flaws of uncontrolled “parallelomania“. Together they warn against either extreme.
Some quotations from Kloppenborg’s article (with the usual notice that formatting and bolding is mine):
By contrast, comparison in the historiography of early Christianity has had a peculiar history: comparisons were often employed either to establish the difference and, indeed, the incommensurability of Christian forms with anything in their environment; or, as Jonathan Z. Smith has observed, comparison was used to create “safe” comparanda such as the construct of “Judaism,” which then served to insulate emerging Christianity from “Hellenistic influence.” . . . .
. . . . comparison in the study of early Christianity has often been used to assert its sui generis and incommensurable character. That is, comparison is invoked to rule out comparison or to limit it so that comparison becomes inconsequential. (p. 393)
Some readers will be aware of the work of the Jesus Seminar and the publications of John Crossan, Burton Mack and others pointing out similarities to Q and Cynic sayings.
On this hypothesis, the social postures evident in either the Sayings Gospel Q, or (for Crossan) in for the historical Jesus himself could be fruitfully compared with Graeco-Roman Cynicism. There was no claim that Q or Jesus were “influenced” by Cynicism, but instead that the social postures of Q (or Jesus) were “cynic-like,” in the sense that they constituted a radical deconstruction of the prevailing ways in which Galilean society constructed social and economic hierarchies, moral categories, and the very nature of piety. The reaction to this proposal was immediate and visceral.(pp. 394f)
And continues to this day, I notice.
No! No! No! went the reaction. There was no “archaeological evidence” of Cynicism anywhere in Galilee. Recalling the story that the reputed founder of Cynicism, Diogenes, set up his home in a bathtub (some say wine-cask) Kloppenborg wryly comments:
one wonders what could constitute archaeological evidence of Cynicism: bathtubs?
The author is no fool. If I came across the article on a less reputable site by someone unknown I would probably ignore it as alarmist. But it’s by David Cay Johnston.
Trump Is Taking America To an Evil Place
Roundups, Concentration Camps, What Comes Next?
Every American, including native-born whites, should be alarmed about the advancing Trump administration plans to build mass detention facilities, which could fast be turned into concentration camps to hold opponents of Trump policies.
Abundant signs reveal Trump administration planning for mass roundups. News of these plans is out there but easily missed in the endless flurry of stories about Trump White House chaos. This story needs, but has not received, focused attention from our mainstream news media, from the minority party and especially from principled Republicans.
The Trump administration acknowledges planning on mass detention camps designed, initially, to hold 20,000 people.
Much more disturbing is a U.S. Navy memo obtained by Time magazine that outlines plans to build concentration camps to hold 94,000 people in California alone. . . . .
Paul foresees the crushing of every spiritual ruler who has been against God in 1 Corinthians 15:24-26
24 Then the end will come, when he hands over the kingdom to God the Father after he has destroyed every ruler (ἀρχὴν), every authority (ἐξουσίαν) and power (δύναμιν).25 For he must reign until he has put all his enemies under his feet.26 The last enemy to be destroyed is Death.
But where did he get that idea? Matthew Black has proposed that there was an early Christian “meme” (as we might say today) — more correctly a “pesher” or “interpretation” — that combined Psalm 110:1 with Daniel 7:13ff.
Psalm 110:1
The Lord says to my lord:
“Sit at my right hand until I make your enemies a footstool for your feet.”
Daniel 7:13-14, 27
“In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence.14 He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. . . . 27 Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.’
Compare Mark 14:62 where these two passages are again intertwined:
62 “I am,” said Jesus. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”
Who are these rulers in Paul’s letters to the Corinthians? If we interpret Paul’s words in the context of related documents in that general time period we are likely to conclude they are angelic rulers. Notice:
Ephesians 1:20-21
That power is the same as the mighty strength20 he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms,21 far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come.22 And God placed all things under his feet. . .
Those powers over whom Christ rules appear to be in the heavenly places.
1 Peter 3:22
Jesus Christ,22 who has gone into heaven and is at God’s right hand—with angels, authorities and powers in submission to him.
That surely seals it. Yes, the angels and authorities and powers in those heavens are all subject to him.
Guy Williams in his published thesis comments
So, then, this forms an early Christian (perhaps, ‘mythical’) narrative. Certain angelic powers are assumed somehow to have become estranged from and hostile towards God, thus making their eventual defeat a part of the new Christian message. (p. 134)
So we come to the last name listed by Robert Ewusie Moses to represent the “immense” “scholarly literature” favouring the position that the rulers of this age in 1 Corinthians 2:6-8 are in fact spiritual, not human, powers.
Guy Williams, 2009
Williams, Guy. 2009. The Spirit World in the Letters of Paul the Apostle: A Critical Examination of the Role of Spiritual Beings in the Authentic Pauline Epistles. Göttingen: Vandenhoeck & Ruprecht.
Guy Williams
We are moving well beyond the “what they used to say” era but I include Williams’ viewpoint here because it is the last cited by Robert Ewusie Moses of the “immense” “scholarly literature” favouring the position that the rulers of this age are spiritual powers.
Williams summarizes five reasons for viewing the rulers of this age as “angelic and spiritual rulers”, not human powers, “although the influence of human powers is not unrelated to this idea.” (p. 136)
(a) it is the earliest known interpretation of these verses, [Ignatius (Eph 18-19); Marcion (Tertullian, Marc 5.6.5) and Ascension of Isaiah (11:24)]
(b) the verb used here (καταργέω – meaning ‘destroy’, ‘nullify’) refers to the destruction of angelic ἀρχαὶ by Christ in 15.24 – a highly suggestive parallel,
(c) the rulers are ignorant of the wisdom which God “established before the ages“ – a point of some relevance to immortal angels, but meaningless in connection with humans,
(d) the rulers are presently being destroyed, an assertion which might fit with angelic rulers but not with Herod and Pilate, who died long before Paul’s letter was written, and
(e) Paul writes specifically of “the rulers of this age“, suggesting a narrative of cosmic conflict between certain powers of evil and Christ (cf Gal 1.4; 2Cor 4.4; also Eph 2.2; Ascen. Isa. 2.4). In early Christian tradition, the ‘current age’ is most commonly associated with the rule of Satan and his subordinates.
These arguments suggest that this text is similar in scope to 1 Cor 15.24 and Col 2.15.
(p. 137, my formatting and bolding; italics original)
Assange is challenging to even his staunchest supporters. In 2010, he was a hero to opponents of the wars in Iraq and Afghanistan, while others called him an enemy of the state for working with whistleblower Chelsea Manning. Now most of Assange’s former supporters see him as a traitor and a Putin tool for releasing emails from the Democratic National Committee. Even with the sexual assault inquiry against him having been dismissed, Assange is a #MeToo villain. He a traitor who hides from justice inside the Ecuadorian embassy in London, or a spy, or some web-made Frankenstein with elements of all the above. And while I’ve never met Assange, I’ve spoken to multiple people who know him well, and the words “generous,” “warm,” and “personable” are rarely included in their descriptions.
But none of that matters. What matters is that Assange has ended up standing at a crossroads in the history of our freedom . . . .
Then in conclusion
Wikileaks’ version of journalism says here are the cables, the memos, and the emails. Others can write about them (and nearly every mainstream media outlet has used Wikileaks to do that, some even while calling Assange a traitor), or you as a citizen can read the stuff yourself and make up your own damned mind. That is the root of an informed public, a set of tools never before available until Assange and the internet created them.
If Assange becomes the first successful prosecution of a third party under the Espionage Act, whether as a journalist or not, the government will turn that precedent into a weapon to attack the media’s role in any national security case. On the other hand, if Assange leaves London for asylum in Ecuador, that will empower new journalists to provide evidence when a government serves its people poorly and has no interest in being held accountable.
Freedom is never static. It either advances under our pressure, or recedes under theirs. I support Julian Assange.
I will try to keep a more regular check on the spam filter and moderation queue for comments that for some bizarre reason should not go there but nonetheless do.
I apologize to those whose comments have been delayed too long because of that glitch.
(6) But we speak wisdom among the perfect, wisdom which does not belong to this age nor to the rulers of this age, who are being destroyed. (7) But we speak God’s wisdom in a mystery, the hidden wisdom which God foreordained betöre the ages with a view to our glory. (8) This wisdom none of the rulers of this age knew, for if they had known it, they would not have crucified the Lord of glory. (9) But as it is written: ‘Things which eye has not seen nor ear heard, which did not enter into the heart of man, things which God has prepared for those who love him’. (10) But to us God has revealed (these things) through the Spirit.
Translation by Judith Kovacs (see below)
(Contrary to what I learned years ago in a certain church, in Kovacs view, the new revelation of verses 9-10 refers to the cross as the pivotal turning point in history and the grand cosmic drama: from the that moment on the hidden ruling powers of this age were in the process of being conquered and humanity would soon be released from their clutches and this evil age would pass away.)
–o0o–
Charles Kingsley Barrett, 1968, 1971
Barrett, C. K. 1971. A Commentary on the First Epistle to the Corinthians. 2nd ed.. Black’s New Testament Commentaries. London: Black. p. 70-72
C.K. Barrett
C.K. Barrett saw the same “rulers of this age” being condemned in
John 12:31 Now is the time for judgment on this world; now the prince of this world will be driven out.
John 14:30 I will not say much more to you, for the prince of this world is coming. He has no hold over me
John 16:11 the prince of this world now stands condemned.
The wisdom that these rulers do not know is the wisdom of this “evil age” (Gal 1:4), a wisdom that sets itself against God. As far as men are concerned it is a “man-centred” wisdom (as Paul has discussed in the preceding passages). Yes, it is a human wisdom, but….
“He calls the evil powers ‘archontas‘. If these themselves were ignorant how much more were also the men by the intermediary of whom the demons crucified the Lord.” —
Héring, Jean. 1962. The First Epistle of Saint Paul to the Corinthians. Translated by A. W. Heathcote and P. J. Allcock. Epworth Press. p.16
But more than men are concerned. It is the wisdom of the rulers of this age (compare verse 8; and 2 Cor. iv. 4). Paul, like very many of his contemporaries, conceived the present world-order to be under the control of supernatural beings, often represented by or identified with the planets, or other heavenly objects. These (except in so far as the power of God was available to overthrow or hold them in check) controlled the destiny of men. The wisdom they themselves entertained, and perhaps communicated to men, was naturally of the kind described. (p. 70)
Paul understood that these rulers were in the process of “being brought to nothing”.
Up until now I have made much of the difference between the hidden wisdom being about God’s plan for salvation through the cross on the one hand and the identity of Jesus as God’s Son and Christ by whom salvation was to be wrought. So I find myself pulled up when I read C.K. Barrett writing:
None of the rulers of this age . . . knew . . . this true, divine wisdom. Either: they did not understand God’s plan for the salvation of the world, based as it was on the cross; or: they did not recognize Christ crucified as the agent chosen by God for the world’s salvation. These two interpretations are distinguishable, but the difference between them is not great. (p. 71)
Of course, Christ is himself the wisdom of God according to 1 Cor. 1:24 and 1:30.
Barrett treats the “rulers of this age” as the supernatural powers controlling the events of this age, at least up till the time of the crucifixion, but acknowledges that a few others at that time differed. One of these was J. B. Lightfoot who held them to be earthly rulers such as Pilate and Caiaphas. Barrett responds:
This view is possible in verse 8 but much less likely in verse 6; and the gospels represent the ministry, and not least the death, of Jesus as a record of conflict with supernatural powers. On this question, see Héring, . . . . Man may, however, properly recognize himself in the inability of the world-rulers to see God’s wisdom in the cross. (p. 72)
We have seen this argument before, that the gospels, or at least the gospel of Mark, presents Jesus’ conflicts on earth as a contest between supernatural powers. When we do turn to Héring as Barrett suggests we find the source of Barrett’s own understanding of “rulers of this age”.
To understand these verses we must first ask who are the ‘rulers of this age’ (‘hoi archontes tou aionos toutou“). With Origen and Theodore of Mopsuestia and in contradistinction to Chrysostom we think that this expression must be linked with ‘archon tou kosmou toutou‘ (Jn 12:13, 14:30, 16:11), where there is no question that supernatural powers are meant. If this is so, there is then here no reference to Pontius Pilate or the Roman emperors, but to powers of the invisible world. This seems to be supported by:
the parallel text of Colossians 2:15, where Christ triumphs by the Cross over hostile powers, called ‘archai kai exousiai’;
as well as by Romans 8:38, where the ‘archai‘ (along with other supernatural powers) are mentioned as being likely to hinder the work of Redemption;
the fact that the Roman Empire was looked upon by the Apostle as a providential and beneficent power (Rom 13 1-7);
possibly also by the use of the verb ‘katargein‘ (2:6), which is sometimes a technical astrological term for the nullifying of an astral influence by a superior power;
the fact that they diffuse a wisdom, i.e. teaching, which is in no way characteristic of the political powers.
We are concerned, then, with astral powers, directly related to the ‘stoicheia’ = ‘the elements’ of Galatians. There is nothing to show that the Apostle ranked these among the beings which were evil by nature, like the ‘daimones‘ of 10:20-22 or like Satan or Beliar. All we are told is that they were opposed to the Gospel. But they would not have been, had they possessed divine wisdom. For in such a case, they would have known that it was not in their own interests to crucify the Lord, since his death struck a terrible blow at their rule (Col 2:15). Some scholars further think that they did not even recognize the Lord, recalling in this connection the gnostic (oriental) myth of a god who deceived the ‘devil’ by hiding his identity. (On this see. . . Ignatius, Ep. to the Ephes. 19; as well as the Ascension of Isaiah X.11ff)
(Héring, pp. 16f)
Following Héring Barrett notes that the expression “lord of glory” is found most commonly in 1 Enoch:
22:14 Then I blessed the Lord of glory and said: ‘Blessed be my Lord, the Lord of righteousness, who ruleth for ever.’
25:3-7 And he answered saying: ‘This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit the earth . . . . Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them.
27:3-5 In the last days there shall be upon them the spectacle of righteous judgement in the presence of the righteous for ever: here shall the merciful bless the Lord of glory, the Eternal King. In the days of judgement over the former, they shall bless Him for the mercy in accordance with which He has assigned them (their lot).’ Then I blessed the Lord of Glory and set forth His glory and lauded Him gloriously.
63:2 Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom
75:3 For the signs and the times and the years and the days the angel Uriel showed to me, whom the Lord of glory hath set for ever over all the luminaries of the heaven, in the heaven and in the world, that they should rule on the face of the heaven and be seen on the earth, and be leaders for the day and the night, i.e. the sun, moon, and stars, and all the ministering creatures which make their revolution in all the chariots of the heaven.
Not mentioned by either Barrett or Héring (unless I have missed something) is the association in 1 Enoch of the Lord of Glory with both wisdom and spiritual rulers of the earth.
It is difficult to avoid bringing these two associations in to the first two chapters of 1 Corinthians, and especially to 1 Cor 2:6-8.
–o0o–
No portrait, a boring cover, and most of HC’s interesting information is in his footnotes that I do not include here.
Hans Conzelmann, 1975
Conzelmann, Hans. 1975. 1 Corinthians: A Commentary on the First Epistle to the Corinthians. Edited by George W. MacRae. Translated by James W. Leitch. Hermeneia. Philadelphia: Fortress Press. p. 61
Conzelman acknowledges those who disagree with his view:
The question whether the άρχοντες, “governing powers,” are demons or political powers has long been in dispute.44 The mythical context suggests the interpretation demons,45 and so also does the solemn predication των καταργονμινών, “which are being brought to nothing.”46 They are the minions of the “god of this aeon” (2 Cor 4:4).47
I have reset the spreadsheet in my previous post to ensure the stats are fully visible. Meanwhile I was thinking of doing the same sort of analysis on Tim O’Neill’s recent post but the tone of that one does not even rise to the level of double digits and it is Tim once again exercising his unenviable talent for insult and slander. He’s about as low in the gutter as one can go but somehow I suspect a number of scholars opposed to mythicism will be thankful for his contribution. No thank you. Where is the memory of Philip Davies when we need him?
