2021-04-14

4 Jewish Word Plays behind the Word Becoming Flesh / 3 … (Charbonnel: Jésus-Christ, Sublime Figure de Papier)

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by Neil Godfrey

This post is detailed. But it is getting down to the nitty gritty of a case for the midrashic creation of the Jesus figure in the gospels.

Performative utterance: In the philosophy of language and speech acts theory, performative utterances are sentences which are not only describing a given reality, but also changing the social reality they are describing.
This post continues a series on Jésus-Christ, Sublime Figure de Papier by Nanine Charbonnel

Nanine Charbonnel cites four intriguing instances.

A. I Am/I Am He/I and He … and we are all together

Many of us are familiar with Jesus declaring “I am” (ἐγώ εἰμι) which echoes Yahweh’s self-declaration in the Pentateuch; less familiar are the moments when Jesus says, “I am he” (ἐγώ εἰμι αὐτός – e.g. Luke 24:39), and that sentence echoes the second part of Isaiah (אֲנִי-הוּא =  ’ănî = I [am] he; LXX = ἐγώ εἰμι = I am) and liturgies of the Jewish people. (I’ll simplify the Hebrew transliteration in this post to “ani hu” (= I he).

These self-identifications bring us back to Exodus 3:14 where God reveals himself to Moses at the burning bush: “I am he who is”, which in the Greek Septuagint is ἐγώ εἰμι ὁ ὤν.

But we need to look again at those words [hu ani] in Deutero-Isaiah:

In Isaiah 41:4; 43:10, 13; 46:4; 48:12; 52:6 we read God declaring,  I am he [ani hu] (=me him) אֲנִ֣י ה֔וּא

We will see that this expression, “I he” is related to the festival of Tabernacles or Sukkoth.

But first, we note that during New Testament times at the Feast of Tabernacles or Tents worshippers walked around the altar each day singing “O Yahweh save us now, O Yahweh make us prosper now”, which is a line from Psalm 118:25

נָּא הַצְלִיחָה יְהוָה אָנָּא נָּא הוֹשִׁיעָה יְהוָה, אָנָּא
na hatzlichah yhwh ana na hoshiah yhwh ana
now prosper us [we pray / beseech you] now save us [we pray / beseech you]

Now in rabbinic literature, in Mishnah Sukkah 4:5, we find another version of this liturgical sentence was said to be used during the temple ceremony.

Each day they would circle the altar one time and say: “Lord, please save us. Lord, please grant us success” (Psalms 118:25). Rabbi Yehuda says that they would say: Ani waho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. 

הוֹשִׁיעָה וָהוֹ אֲנִי
hoshiah waho ani
save us [taken to be a substitute for the divine name by some scholars – see Baumgarten below] I (Hebrew); (confusingly, ana in Aramaic means “I”. By hearing the original Hebrew ana as the Aramaic ana, the transformation to Hebrew “I” follows.)

Both ani and waho may be considered “flexible” as I’ll try to explain.

  • ani in Hebrew means “I”
  • ana in Hebrew means something like “we pray” as above

Aramaic was the relevant common language in New Testament times, however, and it’s here where the fun starts.

  • ana in Aramaic means “I”

So we can see how the Hebrew “we pray” can become the Aramaic “I”.

If waho, והו, began as a substitute for the divine name it could when pronounced easily become והוא, wahoû, which is the Aramaic for “me”.

NC writes,

qui peut être une manière de dire ‘ani wahoû’, “moi et lui”.

Translated: which can be a way of saying …. “me and him”. (The “wa”  = “and”.)

Not cited by NC but in support of NC here, Joseph Baumgarten in an article for The Jewish Quarterly Review writes,

Mishnah Sukkah 4.5 preserves a vivid description of the willow ceremonies in the Temple during the Sukkot festival. Branches of willows were placed around the altar, the shofar was sounded, and a festive circuit was made every day around the altar. The liturgical refrain accompanying the procession is variously described. One version has it as consisting of the prayer found in Ps 118:25, אנא ה׳ הושיעה נא, אנא ה׳ הצליחה נא , “We beseech you, O Lord, save us! We beseech you, O Lord, prosper us.” A tradition in the name of R. Judah, however, records the opening words as follows: אני והו הושיעה נא. The meaning of this enigmatic formula has occasioned much discussion among both ancient and modern commentators.

In the Palestinian Talmud the first two words in the formula were read אני והוא and were taken to suggest that the salvation of Israel was also the salvation of God.

(Baumgarten, Divine Name and M. Sukkah 4:5 p.1. My highlighting)

The same idea is brought out by NC in her quotation of Jean Massonnet. I translate the key point concerning the “I and he” or “me and him”

This may be a way of closely associating the people with their God on an occasion when the Israelites might surround the altar; it was a great moment of the feast […] In a veiled form, one audaciously asked for salvation for the good of the people and of God, as if God – so to speak – was in distress with his people.

(Massonnet, Aux sources du christianisme…., p. 269, cited by NC, p. 317. My highlighting.)

NC adds, again translating,

we are the emphasing the last sentence. He adds: “the idea that God accompanies his people in distress is […] ancient and widespread”, see Isaiah 63, 9: “in all their distress it is distress for him”. On personal pronouns see Pierre Bonnard, L’Évangile according to Saint Matthew, p. 64, note.

Finally, one point I failed to mention earlier, recall our earlier discussions of the importance of gematria. In that context it is not insignificant that “ana YHWH” has the same numerical value as “ani waho”.

B. Dabar, a Word in Silence Continue reading “4 Jewish Word Plays behind the Word Becoming Flesh / 3 … (Charbonnel: Jésus-Christ, Sublime Figure de Papier)”


2021-03-12

When the Messiah Became the Son of God in Early Jewish Thought

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by Neil Godfrey

How or from where did Christianity get the idea that the Messiah was also the Son of God? It is easy to get the idea that the standard belief among scholars is that there was a gradual evolution of Christological concepts, that over time Jesus became ever more exalted in the minds of worshipers. But the evidence of early Jewish writings points us to another explanation, one that leads us to think that the idea that the Davidic Messiah was also a Son of God was part of the same idea from the beginning.

As I prepared to write the next instalment on Nanine Charbonnel’s Jésus-Christ, Sublime Figure de Papier I found myself burrowing down into more citations than I could hope to fit into such a post. So here I address just one detail as a stand-alone composition.

This post has a narrow focus. It zeroes in on the early evidence, from before the Christian era up to the first century CE, that among Jewish sectarian ideas there was one that explicitly identified the Davidic Messiah with the Son of God. I do not address questions of the actual meaning of “son of God” — except insofar as the label is applied to a pre-existent and heavenly being as well as an earthly king. The two become fused.

The fusion of the heavenly ‘son of man’ figure envisaged in Daniel, with the traditional hope for a Davidic Messiah was of fundamental importance for early Christianity. The ‘Son of God’ text from Qumran shows that this fusion did not originate in Christianity, but was already at home in sectarian Jewish circles at the turn of the era. (Collins, 82)

The term Son of God in Jewish writings has many different applications: angels, the king of Israel, the people of Israel, righteous Israelites (Jubilees 1:24-25) — and the royal messiah. This post looks at the instances where Son of God is directly applied to that messiah king.

The Davidic branch is identified as the Son of God in Qumran texts.

The branch of David is explicitly identified with the Messiah in 4Q252: . . . there shall not fail to be a descendant of David upon the throne . . . until the Messiah of Righteousness comes, the Branch of David . . . 

I will establish the throne of his kingdom f[orever] (2 Sam 7:13). I wi[ll be] a father to him and he shall be a son to me (2 Sam 7:14). He is the branch of David who shall arise . . . in Zi[on in the la]st days . . . (4Q174)

. . . when God has fa[th]ered the Messiah . . . (1QSa/1Q28a)

Similarly in the Jewish apocryphal work 4 Ezra:

For my son the Messiah shall be revealed with those who are with him, and those who remain shall rejoice four hundred years.

And after these years my son the Messiah shall die, and all who draw human breath. (4 Ezra 7:28f)

4 Ezra 13 is dependent on Psalm 2: the messianic figure stands on a mountain and repulses the attack of the nations; God sets his anointed king on his holy mountain, terrifies the nations, and tells the king “you are my son…”
Daniel 7 also inspires 4 Ezra 13: vision of a man emerging from the sea and flying with the clouds, preceded by war among the nations. (Collins p. 76f)

And when these things come to pass and the signs occur which I showed you before, then my Son will be revealed, whom you saw as a man coming up from the sea. (4 Ezra 13:32)

And he, my Son, will reprove the assembled nations for their ungodliness (this was symbolized by the storm) (4 Ezra 13:37)

He said to me, “Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day. (4 Ezra 13:52)

for you shall be taken up from among men, and henceforth you shall live with my Son and with those who are like you, until the times are ended. (4 Ezra 14:9)

The Book of Enoch

More specifically, the Epistle of Enoch in the Book of Enoch, dated between 170 BCE and the first-century BCE. . . .

In Enoch 105:1-2 (mistakenly cited as 55:2 in Charbonnel’s source)

1. In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show it unto them; for ye are their guides, and a recompense over the whole earth. 2. For I and My Son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.

There is debate over the identities of “I and my son” in Enoch. Some scholars have suggested it might refer to Enoch and his son Methuselah. George W. E. Nickelsburg in his commentary writes

In the context of chaps. 81 and 91, “I and my son” here could mean Enoch and Methuselah rather than God and the Messiah, as Charles suggested.11

11 Charles, Enoch, 262-63.

(1 Enoch 1, p. 535)

His note 11 is a problem, at least it is for me. There are four titles in his bibliography that it could refer to.

  • Charles, R. H. The Book of Enoch: Translated from Dillmann’s Ethiopic Text, emended and revised in accordance with hitherto uncollated Ethiopie MSS. and with the Gizeh and other Greek and Latin fragments (Oxford: Clarendon, 1893).
  • Charles, R. H. The Book of Enoch, or 1 Enoch: Translated from the Editor’s Ethiopic Text, and edited with the introduction notes and indexes of the first edition wholly recast enlarged and rewritten; together with a reprint from the editor’s text of the Greek fragments (Oxford: Clarendon, 1912).
  • Idem “Book of Enoch,” in idem, ed., The Apocrypha and Pseudepigrapha of the Old Testament, volume 2, Pseudepigrapha (Oxford: Clarendon, 1913) 163-281.
  • Idem The Book of Enoch (Translations of Early Documents, Series 1; London: SPCK, 1917).

Wanting to read what Charles had to say I consulted the third title listed above (1913) and found Charles identifying the Messiah with God’s Son:

105:2. I and My Son, i.e. the Messiah. Cf. 4 Ezra vii. 28, 29, xiii. 32, 37, 52, xiv. 9. The righteous are God’s children, and pre-eminently so the Messiah. Cf. the early Messianic interpretation of Ps. ii, also I En. lxii. 14 ; John xiv. 23. (Charles 1913, p. 277)

In the first title (1893) I found the same identification:

The Messiah is introduced in cv. 2, to whom there is not the faintest allusion throughout xci-civ. . . . To My Son. There is no difficulty about the phrase ‘My Son’ as applied to the Messiah by the Jews : cf. 17 Ezra vii. 28, 29 ; xiv. 9. If the righteous are called ‘God’s children’ in lxii. 11, the Messiah was pre-eminently the Son of God. Moreover, the early Messianic interpretation of Ps. ii would naturally lead to such an expression. (Charles, 1893, p. 301)

Charles does say that the reference to the Messiah seems out of place in the context of the preceding chapters but for that reason thinks a different author is responsible for the passage being inserted. Michael A. Knibb has this to say:

[T]he possibility that there are Christian elements within the Ethiopic version of 1 Enoch — beyond, that is, the presence of occasional Christian glosses — needs to be considered, as has been suggested in relation to 105:2a and chapter 108. Chapter 105 comes at the end of Enoch’s admonition to his children, and the Aramaic evidence (4QEnc 5 i 21–25) showed that the material in this chapter . . . did form part of the original. But 105:2a (“For I and my son will join ourselves with them for ever in the paths of uprightness during their lives”) was apparently not in the Aramaic. It may well represent a Christian addition, but such a statement is not impossible in a Jewish context.63 . . . and it is possible that . . . 105:2a [is not] Christian. 

63 Cf. 4Q246 ii 1; Knibb, “Messianism in the Pseudepigrapha in the Light of the Scrolls,” DSD 2 (1995): 165–84 (here 174–77).

The Son of God Text

 

4Q246:
— Opening verse of column 1: someone falls before the throne;
following verses seem addressed to a king and refer to “your vision“;
— then, “affliction will come on earth … and great carnage among the cities“;
— a reference to kings of Asshur and Egypt;
— verse 7 reads “will be great on earth” (does this refer to the great affliction of preceding verses or the great figure of the following verses?);
— line 8 says “all will serve” and then, “by his name he will be named“.
— Then column 2 opens with our famous line quoted in the post (ii 1)

So we come to 4Q246, “better known as the ‘Son of God’ text” (Collins). See the side box for an overview, but the key line of interest to us:

He will be called the Son of God, they will call him the son of the Most High (ii 1)

Following this line we read about a kingdom destined to rule the earth, trampling all, until the people of God rise up and “all rest from the sword“. His kingdom is an everlasting kingdom and righteous; the sword will cease; all cities will pay homage; God will be its/his strength and make war on its/his behalf, giving the prostrate nations to him/it; its rule is everlasting. (I have relied on Collins for this summary.)

The remainder of this post follows selected points from an article by John Collins, “The Son of God Text from Qumran”, in From Jesus to John: Essays on Jesus and New Testament Christology in Honour of Marinus de Jonge, with a few glances at Knibb’s work.

The correspondences with the infancy narrative in Luke are astonishing. — Collins, p.66

Three phrases correspond exactly: 

will be great, (Luke 1:32)

he will be called the son of the Most High (Luke 1:32)

he will be called the Son of God (Luke 1:35)

Luke also speaks of an unending reign. It is difficult to avoid the conclusion that Luke is dependent in some way, whether directly or indirectly, on this long lost text from Qumran. 

(Collins, 66, my formatting and highlighting)

Continue reading “When the Messiah Became the Son of God in Early Jewish Thought”


2021-01-03

Jesus embodies all the Jewish Messiahs — continuing Jésus-Christ, Sublime Figure de Papier

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by Neil Godfrey

Continuing the series  . . .

A Messiah to combine the different messianic visions

Nanine Charbonnel [NC] has been exploring various ways the Jesus figure of the gospels was drawn to embody certain groups of people and now proceeds to discuss the way our evangelists (gospel authors) also found ways to encapsulate the different Jewish ideas about the Messiah into him as well. I have posted many times on Second Temple messianic ideas and questioned a common view that there was “a rash of messianic hopes” in first-century Palestine. I post links to some of these posts that illustrate or expand on NC’s points.

Various Messiahs

Vridar posts on Second Temple Messiahs

Here are some tags linking to the posts. (As you can see, there is some overlap here that needs to be tidied up but this is the state of play at the moment):

Dying messiah 5 posts
Jewish Messianism 11 posts
Messiah 17 posts
Messiahs 11 posts
Messianic Judaism 2 posts
Messianism 15 posts
Second Temple messianism 41 posts

And a catch-all category

Messiahs and messianism 95 posts

NC lists different views of the messiah as listed by Armand Abécassis (En vérité je vous le dis):

  • the messiah would be a priest (said to be “the Sadducee” view — though I cannot vouch for all of these associations)
  • the messiah would be a royal heir of David (said to be “the Pharisee” view)
  • the messiah would be a scribe descended from Aaron (said to be an Essene view)
  • the messiah was related to a kind of baptist or purification movement (said to be the Boethussian view)

Among the texts of the Dead Sea Scrolls are found at least three different types of messiah

1. the royal messiah, the branch or offspring of David, who is accompanied by a prophetic figure who is an interpreter of the law
2. the priestly messiah, an ideal priest from the line of Aaron

In some scrolls these two messiahs appear together. They are perhaps the idealistic corrective to historical kings and priests who were considered corrupt.

3. a “Son of God” figure, “probably a unique celestial figure”, appears to be divine, without a name assigned although in other manuscripts he is given the name Melchisedech, the agent of divine judgment against evil.

André Paul (whom NC is quoting) concludes that these three messianic figures were part of Jewish thinking in the century or century and a half preceding the time of Jesus of Nazareth.

Pre-Christian Jewish thought about these three different messiahs drew upon Scriptures to flesh out what they were to accomplish. The promise Nathan made to David in 2 Samuel 7 that his throne would endure “forever”, and the prophecy in Isaiah 11:1-5 that a “branch will arise from the stump of Jesse”, and that of Isaiah 61:1 that “he will heal the wounded and revive the dead and proclaim the good news and invite the hungry to feast”, and many others, were applied to their respective messiahs.

One striking example outside the biblical texts is found in the Messianic Apocalypse of the Dead Sea Scrolls. To translate Andre Paul’s observation (quoted by NC):

We are struck by the astonishing relationship between this description of future blessings linked to the coming of the Messiah and Jesus ‘answer to John the Baptist’s question in the Gospels:’ “The blind see, the lame walk ” (Matthew 11, 5 and Luke 7, 22). […] A tradition identifiable in other writings of ancient Judaism serves as their common basis. 

The gospel authors were doing what Jewish writers before them had done. They were creating their messiah by pastiching different passages from the Scriptures. The gospels were even copying or incorporating the works of earlier exegetes as we see in the example of the Messianic Apocalypse.

It is these three types of messiah that “Christianity” will unite: Mashiach-Christos, High Priest (in particular in the Epistle to the Hebrews), and Son of Man. It has long been known that in the period of Christianity’s establishment there were struggles over the titles to be given to Jesus Christ. Can we not think that far from depending on different “legends”, the Gospels are midrashim voluntarily composed with a view to celebrating an existing messiah (existing in texts) to unite these divergent expectations? Those who call themselves the disciples of Jesus will make him at the same time the prophet, the priest and the king “thus cumulating all the functions of society and guaranteeing them” (Abécassis p. 290), aided in this by traditions already anchored in the Jewish society of the time.

(Charbonnel, 278, my translation with Google’s help)

We further have texts that have long been known to us, those we label pseudepigrapha. Among these are the Testaments of the Twelve Patriarchs. Some of these (the Testaments of Levi and Judah) speak of messianic variants: see TLevi ch2 and TJudah ch4.

NC next turns to biblical scholars questing for the historical Jesus and the significance they attach to the contexts of and emphases on different messianic allusions and sayings in the gospels — all in an effort to attempt to discern what Jesus may have thought about himself vis a vis what others (contemporaries, later generations) thought about him. But the whole exercise collapses when one approaches the gospel Jesus as a literary creation woven from the many messianic threads known to Second Temple Judaism.

From Amazon. Disclaimer: I know nothing about this CD set apart from what is stated on the Amazon site. I chose it entirely for the sake of adding a quick and easy graphic to the post and do not suggest that the contents relate to the principle theme of the post.

Both the Messiah Son of David . . . .

The view that the messiah was to be a son of David is well understood: Isaiah 9:5-6; 11:1; Jeremiah 23:5-6; 30:9; etc …; Psalms of Solomon 17:21-43) — even if the details varied somewhat in the different writings. Matthew and Luke make Jesus a genealogical descendant of David; and whereas David was anointed with oil by Samuel Jesus was anointed directly by the Holy Spirit, and so forth. 

NC takes us in for a closer look at what it means to be a “Davidic” figure.

First: the name David means Beloved. At Jesus’ baptism we are to hear a voice from heaven declaring Jesus to be God’s Beloved son (Matthew 3:17). (The name given for the Jesus figure in the Ascension of Isaiah is Beloved; further, see the series on Jon Levenson’s book The Death and Resurrection of the Beloved Son. There we learn that the “Beloved son” is virtually a technical term for an only or firstborn son who is destined for sacrifice. NC does not touch on this work, however.)

That Jesus was resurrected from the dead is another “Davidic” qualification given that a “Psalm of David” was interpreted by early Christians as a prophecy that “David” would not “be abandoned to Hades” — Acts 2:22-23.

(NC does not mention in this context other Davidic features of Jesus such as his ascent to the Mount of Olives in mourning for his life; his suffering of false and cruel persecutions by his former associates and family; his role as a meditative figure. See What might a Davidic Messiah have meant to early Christians?)

What NC does bring out, though, is the link with the nation of Israel itself being named by God as his Beloved. In the Septuagint we find Continue reading “Jesus embodies all the Jewish Messiahs — continuing Jésus-Christ, Sublime Figure de Papier”


2020-08-27

continuing … Biblical Narratives, Archaeology, Historicity – Essays in Honour of Thomas L. Thompson

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by Neil Godfrey

With thanks to those contributors who encouraged and assisted me to obtain a review copy of this volume, and thanks, of course, to the publisher T&T Clark/Bloomsbury for sending it to me.

The first part of this review is at https://vridar.org/2020/08/25/biblical-narratives-archaeology-historicity-essays-in-honour-of-thomas-l-thompson/

. . .

Continuing the section Part 2. History, Historiography and Archaeology . . . 

Jesper Høgenhaven’s chapter explores evidence in the Qumran texts for how Second Temple Judeans thought about the Biblical writings. We can be puzzled by the way biblical passages were joined to one another to create new texts (Thomas Thompson, Høgenhaven informs us, spoke of a ‘Copenhagen Lego hypothesis’ with regard to 4Q175). An early quotation in the essay jumped out at me since it addresses the basic method of gospel interpretation by Maurice Mergui and Nanine Charbonnel whose books I have been discussing on this blog. (I will be returning to them both in coming months.)

The late Philip R. Davies made the following pointed remark on scholars striving to collect the elements necessary for writing a ‘sectarian history’ based on Qumran scriptural commentaries (pesharim):

The first direction in exegesis of the pesharim must always be towards their midrashic function, for until we understand how these commentaries work – and that means as midrashim – we have no warrant to plunder them for historical data, especially given that (a) no continuous tradition can be established as lying behind them and (b) where they do contain – as we know that they do (I think in particular of 4QpNah) – some historical information, any kind of plausible analogy we could invoke would warn us that it will be mixed up with invention, will be distorted, garbled and anachronistic. (Davies 1989: 27-8)

(pp. 101f. The Davies 1989 link is to the Open Access book at Project Muse)

Amen. I recall Liverani’s observation about lazy historians running with a narrative that looks like history without too much second thought. Investigating the genre of a source ought to be the first priority of any historical inquiry.

So Høgenhaven surveys the way Israel’s past is utilized in various Qumran texts. He concludes that there is little conceptual difference between myths of ancient times and recent historical experiences. Metaphor and history are blurred in a way that it is not always obvious to modern readers which is which. Stories are rewritten, reinterpreted, rationalized, expanded, and commented upon as their functions vary over time. History is salvation history (“or ‘perdition history’), and along with its dualistic motifs, discerning what texts meant to readers at any particular time can be a challenge. Høgenhaven’s concluding reference to “renewed and repentant ‘Israel’ or the faithful and obedient remnant of Israel” as a stock identifying motif for the creators of the texts and their audiences links up with a dominant theme in Thompson’s The Mythic Past.

2 heads: John Hyrcanus II and John the Baptist

Next essay is by Gregory L. Doudna, another scholar some of whose work (especially on Qumran and the DSS) has been addressed here. This time Doudna takes on the passage about John the Baptist in Josephus’s Antiquities of the Jews. After having read a variety of cases for the passage being an interpolation by a Mandean or Christian hand and other suggestions that the passage is definitely Josephan but straining at ways to reconcile Josephus’s chronology with Jesus, I learn now that there is yet another possible explanation for the various curiosities raised by the account. I admit I approached this chapter with some scepticism but by the time I had finished had to concede that I think Doudna makes a very good case that Josephus’s John the Baptist report is “a chronologically dislocated story of the death of Hyrcanus II”:

In the same way [as another apparently dislocated account], Josephus’s John the Baptist story reads as a doublet or different version of Hyrcanus II chronologically dislocated to the time of the wrong Herod. In this case Josephus did not place the two versions of the death of Hyrcanus II close together in the same time setting as in some of the other cases of doublets. If Josephus had done that, the doublet in this case would have been recognized before now. Instead, Josephus mistakenly attached one of the traditions of the death of Hyrcanus II to the wrong Herod, just as he separately mistakenly attached documents to the wrong Hyrcanus. (p. 132)

I hope to discuss Doudna’s chapter in more detail in a future post.

The next chapter by Jim West is a “re-evaluation” of

the book by Thomas Thompson titled The Messiah Myth: The Near Eastern Roots of Jesus and David and discusses the appropriateness of his methodology, the correctness of his interpretation, and the continuing importance of his contribution on the topic of the historical Jesus. (p. 138)

West laments the lack of more general scholarly interest in The Messiah Myth given that it has, he claims, been taken up by

an army of ‘Jesus Mythicists’ who latched onto Thompson’s work as support for their view that Jesus actually never existed and who were bolstered by Thompson’s book. (p. 139)

Continue reading “continuing … Biblical Narratives, Archaeology, Historicity – Essays in Honour of Thomas L. Thompson”


2020-04-24

Symbolic Characters #3: Mary, Personification of the Jewish People, “Re-Virgined”

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by Neil Godfrey

Continuing the series on Nanine Charbonnel’s Jésus-Christ, sublime figure de paper . . . .

–o–

After this post I will pause from addressing NC’s book for a little while because I want to get a firm grasp of the next section before posting, and I think it is a very critical section, one that addresses the formation of the figure of Jesus in the gospels.

Here we continue the theme of suggesting what collective groups different individual persons in the gospels represent. The key takeaway is that there are reasons to think that certain names stand for larger entities, e.g. John the Baptist represents the Prophets of the “Old Testament” pointing to Jesus, the twelve disciples represent the foundation of the “new Israel” or Church, and so forth. In this post we have a look at the virgin mother of Jesus.

On “Twelve disciples” as the foundation of a “new Israel”: I have tended to think that the idea of the Twelve Disciples as a foundation of the Church was a second-century attempt to rebut Marcionism (i.e., the belief that Paul alone was the one true apostolic founder of the church). If so, the Gospel of Mark which arguably depicts Peter and the Twelve as failures (see Ted Weeden), was in some sympathy with Marcionism, but the later gospels with their positive spin on the Twelve stand in opposition to Marcionism; if so, they would have been authored closer to the mid-second century. Perhaps even the Gospel of Mark was written as an attempt to denounce attempts to establish a certain “orthodoxy” on the myth of The Twelve as opposed to Paul.

–o–

Other Vridar posts on the Cana miracle are by Tim Widowfield:

Mary and the Cana Wedding

Again we notice evidence of symbolism in a gospel story. We have a wedding narrative consisting of inversions of passages in the Jewish Scriptures. Other figurative language in the gospels leads us to see this wedding as a representation of an end-time event, a successful marriage to supplant the failed marriage of “old Israel” with Yahweh.

The following table blends parts of what I read in both Charbonnel and Mergui‘s books:

Jn 2:1  On the third day, Hosea 6:2 “After two days he will revive us; on the third day he will restore us, that we may live in his presence. (i.e. a New Creation)
 a wedding took place at Cana in Galilee The Wedding = the covenant of Yahweh with his people Israel;

Galilee = the land of gentiles. (Isaiah 9:1)

Cana = from late Hebrew qanah meaning to acquire, to gain, to possess (c.f. Cain)

The scene represents the end time wedding of the enlarged Israel that includes gentiles.

 Jesus’ mother was there The mother is also the people, the bride (Isaiah 22)
2:2  and Jesus [= YHWH who Saves] and his disciples had also been invited to the wedding. The messiah is the husband of his people (Jer. 31:3)
2:3  the wine was gone,

“They have no more wine.”

The wine is the Word or Law of Yahweh (Prov. 9:5; compare Ps. 73:10 where “waters” = word of Yahweh).

The old wine thus suggests the first (Mosaic) Law.

The words of the mother of Jesus, or the old Israel, contains a recollection of the rebellion of Israel with its complaining to God of what they lacked, or rebellion against the law. This may explain Jesus’ distant response.

2:4  “Woman” = Eve (Genesis 2:23)
2:5  His mother said to the servants, “Do whatever he tells you.” = the text of Genesis 41:55 — “Go to Joseph and do what he tells you.” (Jesus is the new Joseph who has come to feed his people.)

Obedience leads to a new wine, one that is much better — the new Law that replaces the old.

2:6  Nearby stood six stone water jars Six is the number of incompleteness: we are on the cusp of the last days.

The purification jars are filled with water (for purification of the Jews) but wine replaces mere water of purification

2:8  Then he told them, “Now draw some out” The messiah brings new wine: Joel 3:18; Isaiah 25:6; Hosea 14:7

.

Virgin Mothers of Moses and Jesus

Jochebad was said to be 130 years old when she gave birth to Moses. (Pedro Américo: Misés e Jocabed, Wikimedia Commons)

Keep in mind that NC is not merely saying that gospel characters are symbolic. The point is much richer than that. The figures and actions are constructed in dialogue with (and with the use of) extracts from the Hebrew Bible. This is their midrashic nature.

NC shares an idea from  Armand Abécassis (who has set out his own case for the Gospels of Luke and Matthew being a form of Jewish midrash on the Old Testament) in which the gospels have engaged with a rabbinical view of their time that Moses was born of a virgin. Again, we find the clues in the later writings of the Talmud and suspect the claim that they represented very early traditions may have some factual basis.

Exodus 2:1-2 (NKJV)

And a man of the house of Levi went and took as wife a daughter of Levi. So the woman conceived and bore a son. And when she saw that he was a beautiful child, she hid him three months.

In the Babylonian Talmud’s Sotah 12a we read that Amram and Jochebad, the parents-to-be of Moses, divorced when learning of Pharaoh’s decree that all male children of Hebrew marriages would be killed. Their daughter Miriam, however, advised Amram that he had been wrong to put her away and to take her back and remarry her.

At this time Jochebad was 130 years old. In several ways Jochebad was seen to represent the entire body of Israel. Though conceived outside Egypt she was born to Levi in Egypt, so her life had spanned the entire time of Israel in Egypt, and her actions were reported to and followed by all of Israel. Just as Egypt, a representative of the pagan nations, carried within its own womb the hope of her salvation, that is Israel, so Jochebad, bore in her womb the future liberator of Israel. The fact that she was taken back by her husband who had decided not to have any more relations with her is interpreted by the Jewish tradition as the symbolization of the renewal of the community.

Now when Jochebad was restored to Amram God performed a remarkable miracle. He changed her back to a young maiden, a virgin even. Continue reading “Symbolic Characters #3: Mary, Personification of the Jewish People, “Re-Virgined””


2020-04-21

That Very Jewish Idea of a Suffering, Defeated, Davidic Messiah

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by Neil Godfrey

I know, I’ve addressed this question before, but I’ve just come across evidence from a new source so here we go again. It’s a rabbinic source but don’t be too quick to judge that it is late and therefore useless. Can anyone seriously imagine Jewish rabbis borrowing the following interpretations from Christians?

We read a discussion among rabbis of the following rabbinical midrash on the Book of Ruth:

“And Boaz said unto her at meal-time: ‘Come hither, and eat of the bread, and dip your morsel in the vinegar.’ And she sat beside the reapers; and they reached her parched corn, and she did eat and was satisfied, and left thereof (Ruth 2:14)”.

Several interpretations are offered and then we come to the fifth:

The fifth explanation for “come here” is the King Messiah. “Come here”: that is draw near to kingship. “And eat from the bread”: that is the bread of kingship. “And dip your morsel in the vinegar“: this is his chastisements, as it is said: “But he was wounded because of our transgressions (Isaiah 53:5)“.

David Boaz married Ruth. What did they produce? David: “who is skillful in playing, and a mighty man of valor, and a man of war, and prudent in affairs, and an attractive man, and Hashem is with him (1 Samuel 16:18)” (RR 4:3). — The Ruth Rabbah interprets all of those attributes spiritually so David is viewed primarily as a great sage and warrior against everything contrary to the Torah.
  1. It’s about the Messiah. (Elsewhere it is clear that it is the Messiah from David that is spoken about. After all, the Book of Ruth concludes with a genealogy showing how David descended from Ruth.)
  2. The Suffering Servant passage in Isaiah 53 is applied to the Davidic Messiah. 
  3. The dash of vinegar also looks interesting given what was put in Jesus’ mouth when he was on the cross.

Did the Rabbis learn and embrace that interpretation from their Christian neighbours?

As we read further on we find it even more difficult to accept a Christian influence here. The rabbinic interpreters discuss how long the kingship will be removed from the Messiah and no-one hits on a three-day eclipse:

“And she sat beside the reapers”: that is the kingship was taken from him for a time, as it is said “I have gathered all the nations against Jerusalem to wage war and the city will be taken (Zechariah 14:2)”.

“And they reached her parched corn”: that is his kingship was renewed, as it is said “and he shall smite the land with the rod of his mouth (Isaiah 11:4)”.

Rabbi Berechya said in the name of Rabbi Levi: “like the first redeemer so is the second redeemer. How did the first redeemer reveal himself and then returned and was hidden from them? How long was he hidden? . . . . 

the kingship was taken from him for a time, as Rav Huna said: “it was six months when David fled before Absalom . . . . (Ruth Rabbah, 5:1) — interesting that the gospels had the same event in mind when they portrayed Jesus ascending the Mount of Olives on the eve of his demise.

One rabbi calculates from Daniel 12:11-12 that the Davidic Messiah will be removed from his kingdom for 45 days. Another suggested a full three months (from a meeting of Moses and Aaron with the elders of Israel), another six months (from the time David fled Absalom). Another rabbi even suggested it spoke of Solomon who left his throne for a while to mingle unrecognized with the hoi polloi and that one woman even beat him for being a pretentious upstart when he tried to explain he indeed was Solomon.

We cannot prove that any of the ideas expressed in the Ruth Rabbah originated before the destruction of the Temple. It is difficult, though, to imagine such ideas taking hold among rabbis in a context of tortured relationships with Christianity. Further, it is not difficult to imagine the motifs we find in the gospels arising from an environment in which Biblical passages were explored in the sorts of ways we see here.

.

(Thanks to Nanine Charbonnel and Maurice Mergui for prompting me to revisit rabbinic literature and see how it deals with Messianic ideas.)


“Ruth Rabbah.” Accessed April 21, 2020. https://www.sefaria.org/Ruth_Rabbah. See especially chapter 5.



2019-05-07

Were Jews Hoping for a Messiah to Deliver Them from Rome? Raising Doubts

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by Neil Godfrey

My post “The Chosen People Were Not Awaiting the Messiah” led to more diverse comments than I had been expecting and I thought I should cover a little more of Akenson’s grounds for his view that there is no unambiguous evidence for popular messianic expectations as part of the background to the life of Jesus — or anytime between 167 BCE and 70 CE. I was attracted to this aspect of his larger discussion in Surpassing Wonder: The Invention of the Bible and the Talmuds because it is a view I have addressed several times over the years here. It’s always nice to meet someone who agrees with us. Akenson could be wrong, of course, but I find the balance of evidence (or rather lack of evidence) coupled with what I think is sound analysis leaves me thinking that it is a myth that many Jews were eagerly anticipating a messiah to deliver them from the Romans. (The myth arose, I suspect, as a spin-off from the post 70 CE Christian narrative.)

So here is a fuller account of Akenson’s argument.

These arguments, which are representative of a type, appear to suggest that the best way to learn about the messiah in ancient Judaism is to study texts in which there is none. — William Scott Green

The Messiah concept in the “Old Testament” is a peripheral idea that has no clear relationship with our concept of a future conquering and redeeming saviour figure. “Anointed ones” (translatable as “messiahs”) referred to kings (good and bad ones), to prophets and mortal high priests. Yet scholars have tended to look for some notion of the later Christian and/or rabbinic idea of messiah in other places in the Tanakh where the word is not found. At this point Akenson makes a point and quotes a scholar I have also quoted several times to make the same point:

See the post Origin of the Myth that the Jews Expected a Messiah for a fuller discussion of the quote by Green.

Granted, there are such things as sub-texts and arguments-from-silence, but the forcing of Moshiah into places where the writers did not use the term is surpassing strange. As William Scott Green has noted, this forced exegesis seems to “suggest that the best way to learn about the Messiah in ancient Judaism is to study texts in which there is none.”

But what about the extra-biblical Judean writings between 167 BCE and 70 CE? Apart from the Dead Sea Scrolls there are only two surviving documents that mention the messiah. Of the passages in the Book of Enoch, or in those chapters (37-71 — the Similitudes or Parables) written during this period, Akenson writes

In two places (48:10 and 52:4), the term Messiah is used, but in a strangely subordinate form: as if referring to an archangel rather than to an independent figure. In the first instance, a judgement is announced against those who “have denied the lord of the Spirits and his Messiah,” and in the second, an angel explains to Enoch that at the final judgement Yahweh will cast a number of judgements, which will “happen by authority of his Messiah….” Apparently, in the latter case, Moshiah would not be an active participant in events, but rather, the guarantor of their authenticity.

Of the passage in the Psalms of Solomon,

In the Songs of Solomon, hymns number 17 and 18, there is found praise of “the Lord Messiah,” a future super-king of the Davidic line who will destroy Judah’s enemies and purge Jerusalem. Whether the voice here is closer to old-time classical prophecy or to later Second Temple apocalyptic rhetoric, is open to question. The clear point is that Messiah is a king who will reign in the manner of a powerful and righteous monarch. This is not a piacular or redemptive figure, but an Anointed One, in the same sense that King David was.

In sum, then, Continue reading “Were Jews Hoping for a Messiah to Deliver Them from Rome? Raising Doubts”


2019-05-05

“The Chosen People Were Not Awaiting the Messiah”

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by Neil Godfrey

One widely held view that I have long questioned is that there were widespread expectations or hopes for a soon-coming messiah around the time of Jesus. One line of evidence often cited in support for this scenario are the scrolls from Qumran. I have posted regularly on the evidence and what various scholars have had to say about it, and now happily (for me) I have found one more scholar who has likewise questioned the prevailing assumption and specifically pointed to the failure of the Qumran scrolls to indicate the existence of messianic fervour or imminent hopes prior to the Jewish War of 66-70 CE. The author speaks of Judahism to distinguish the religious ideas and practices of later (200 CE – 600 CE Judaism).

Three characteristics of the apparently Messianic usage of the Damascus Document are noteworthy. First is the way that this Moshiah – whom one would expect to be central to the discussion – is only mentioned briefly, almost with a passing nod. The concept of Messiah is there, certainly, but the Damascus Document almost says that, really, it’s no big deal. This is very curious indeed. Secondly, there is the matter of the title “Messiah of Aaron and Israel,” or, more accurately, “Anointed One of Aaron and Israel.” This seems to apply directly to a future High Priest, for it is to Aaron that the competing high priestly lines traced their ecclesiastical ancestry. So the future Moshiah will be a High Priest with the proper credentials. This position, that Messiah will be a proper High Priest, is buttressed by a fragment from Qumran Cave No. 11 (again if, and only if one accepts that this document comes from the same belief system as does the Damascus Rule). This fragment is an apocalyptic piece in which Melchizedek is presented as the active agent of God, and Moshiah as the messenger of Melchizedek. Messiah is identified as the man “anointed of the spirit about whom Daniel spoke” (11Q Melchizedek 2:18). The reference almost certainly is to the high priest who is forecast in Daniel’s prophecy of the “seventy weeks.” Thirdly, in what seems to be a related Qumran document, one given the name “Rule of the Community,” or “the Community Rule,” there is a fleeting eschatological reference to the way the religious community in question was to be run “until the prophet comes, and the Messiahs of Aaron and Israel” (Rule 9:11). Note the plural. From this many scholars have concluded that not one, but two Messiahs would appear to redeem the righteous. This belief in two Messiahs is injected thence into the Damascus Document, with the assertion that “Messiah of Aaron and Israel” really means Messiahs of Aaron and Israel, and is best differentiated as meaning “Messiah of Aaron” and “Messiah of Israel.”

This is not bad scholarship, but it certainly is confusing eschatology. What, indeed, did the texts in the Qumran library mean when they referred to Messiah? We must remain confused, because the authors of the documents were confused. The concept of Messiah in the Qumran documents is neither central, nor is it very well thought out, and these judgements hold whether one wishes to read the Qumran manuscripts as independent and unrelated items, or as texts that dovetail into one another.

Yet, consider the context in which these Qumran documents were found; in a library that included copies of various complex texts that were basic to the Judahist tradition. These ranged from entire sets of what later became the canonical Hebrew scriptures (save for the Book of Esther) and big and complex volumes, such as the Book of Jubilees and the Book of Enoch. This means that whoever wrote the four Qumran documents I have referred to above, almost certainly knew how to frame complicated and important concepts within the tradition of Judahist religious invention. Yet, despite this knowledge, the concept of Messiah is left so vague as to be almost evanescent. (That we cannot be sure whether the belief was in one or in two Messiahs is vague indeed.)

This leads to a simple conclusion, but one that most biblical scholars – especially those whose background is the Christian tradition – being dead keen to find any Messianic reference, resist: that the concept of Messiah was only of peripheral interest to later Second Temple Judahism.Even if one speculates that future scholarship on the Qumran libraries may produce from the remaining fragments as many as half-a-dozen more possible references to an Anointed One, or Anointed Ones, it still would not shake the basic point. As indicated by the contemporary texts – the Dead Sea Scrolls, the Apocrypha, and the Pseudepigrapha – Messiah was at most a minor notion in Judahism around the time of Yeshua of Nazareth. The Chosen People were not awaiting the Messiah. (175-76. Italics original. Bolding mine.)

Akenson, Donald Harman. 2001. Surpassing Wonder: The Invention of the Bible and the Talmuds. New edition. Chicago: University of Chicago Press.


2019-03-02

Horbury Argued Similarly: Jewish Messianic Ideas Explain Christianity

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by Neil Godfrey

For most scholars, Boyarin’s thinking is a complete paradigm shift and in many ways something that “just isn’t done.”74
74   Horbury, Jewish Messianism, argued similarly to Boyarín yet not as forcefully.

Those quotes are from Benjamin Reynolds, page 29 of his essay “The Gospel of John’s Christology as Evidence for Early Jewish Messianic Expectations: Challenges and Possibilities” for Reading the Gospel of Johns Christology as Jewish Messianism (2018). The hypothesis being advanced is that the Christology in the earliest Christian texts — a preexistent, heavenly messiah, sitting alongside God, was also the human messiah who died — can be explained with reference to messianic ideas in Second Temple Judaism.

Since I have been posting on Daniel Boyarin’s articles recently it is time to offer some “balance” and quote from William Horbury’s Jewish Messianism and the Cult of Christ (1998).

If you thought Daniel Boyarin is “too far left field” then perhaps the more conventional conservative image of William Horbury is more to your liking.

What can be the relevance of post Second Temple era rabbinic texts?

The Targums and rabbinic literature are considered from time to time among the evidence which may shed light on Judaism at the time of Christian origins. Most of their wealth of material is later, but when viewed in conjunction with the Septuagint and the writings of the Second-Temple period they can be seen to preserve much exegesis and tradition which will have been current then. (3)

–o–

What are the respective roles of Judaism and gentile beliefs in the development of the Christ cult?

Early Christianity also offers signs of continuity with the developed messianic expectation of ancient Judaism, especially in respect of conceptual links between spirit and messiah, and those narratives of advent and reign which make up a kind of messianic myth. These developments of an inherited messianism were encouraged by its parallel continuation in the Jewish community throughout the period of Christian origins, and by the importance of ruler-cult under both Greek and Roman rule. Within Christianity the Christ-cult developed side by side with the cults of the angels and the saints. For all three customs there were Greek and Roman counterparts, but the origins lay in Jewish practice which had already been influenced by the Greek and Roman world. In the case of the Christ-cult, messianism in particular formed the link between Judaism and the apparently gentilic acclamation of Kyrios Iesous Christos. (4)

–o–

What are messianic prophecies about?

[M]essianic prophecies are not simply predictions of deliverance, but affirmations of the ideal of the Israelite state as it should be. (14)

–o–

What Old Testament figures appear to have influenced the development of messianic ideas?

Moses

(a) Moses is represented as a king in Ezekiel the Tragedian (probably second century BC), Philo, and much rabbinic tradition. . . . . A royal interpretation of Moses seems to appear in any case in Isa. 63. 11 , where Moses is the shepherd of the flock, and Exod. 4. 20 LXX , where he receives his sceptre from God. . . . . At the heart of the Pentateuch, then, is a figure which could be and was interpreted as that of a royal deliverer. Note that his pleading for his people (e.g. Exod. 32. 11, 32) and his rebuttal by them introduce an element of suffering into this royal picture. (31)

David

(b) David emerges as a suffering and humiliated yet ultimately victorious king, notably in Ps. 18 = II Sam. 22; Pss. 21-22 , and the psalms associated in their titles with his flights from Saul and from Absalom into the wilderness (3; 54; 57; 59; 62; 142); . . . . he is an exorcist (I Sam. 16. 14-23) and an inspired prophet (II Sam. 23. 1-7 ; cf. I Chron. 28.12, 19). . . . .

The suffering aspect of the royal figure of David goes unmentioned for the most part in sources from the time of Christian origins, but its biblical prominence in the histories and psalms will have kept it in view, as is suggested by the reference to David’s flight in Mark 2.25-26 and parallels. This aspect of the figure of David will then have contributed, together with the suffering of Moses noted above, to the messianic interpretation of the suffering servant of Isaiah and the smitten shepherd of Zechariah. (32-33)

The Servant of Isaiah 53

(c) The servant of Isa. 53 is interpreted as messiah in the Targum, but as victorious rather than suffering. This interpretation is not unnatural, for the passage is preceded by a prophecy of [redemption and followed by a vision of restoration]. . . . The Israelite king appears as a suffering servant in Ps. 89. 39, and the messiah is God’s servant in Zech. 3. 8. . . . . It was perhaps originally formed on the model of the suffering king, and a messianic interpretation was probably current in the Second-Temple period, but the passage was not then regarded as obviously messianic. (33)

Smitten shepherd of Zechariah 13:7

(d) The smitten shepherd of Zech. 13. 7 forms part of a series of prophecies in Zechariah, beginning with the advent of the lowly king in 9. 9, which find a messianic interpretation both in the New Testament and in rabbinic literature. In the latter they are associated with Messiah ben Joseph or ben Ephraim, who fights Gog and Magog and dies in battle. The death of a messiah is already envisaged in II Esdras 7, at the end of the messianic age, and the cutting off of a rightful ruler called messiah is foretold in Dan. 9. 26, quoted already. The notion of a slain messiah is then likely to have been current in the Second-Temple period, partly on the basis of Zechariah, although it seems clearly to have been less prominent than the expectation of a great and glorious king. The objections of the disciples to Christ’s expectation of suffering, as depicted in the Gospels, might then be ascribed not to their total ignorance of the notion of a humiliated messiah, but to their unwillingness to accept that it might apply in this case. (33)

The Son of Man in Daniel 7

(e) The Son of man in Dan. 7 is viewed messianically in the earliest interpretation, ranging from the middle of the first century BC to the middle of the second century AD in the Parables of Enoch, II Esdras, the Fifth Sibylline Book, a saying attributed to R. Akiba, and Justin Martyr’s Dialogue. In its setting in Daniel, however, it is widely taken at present to represent an angelic deliverer, probably Michael, the patron of Israel, who is mentioned as such in 12. 1. . . . This is an attractive view, because human figures often represent angels, in Daniel and elsewhere, and the importance of angels as
regulating terrestrial affairs is clear not only in Daniel but also in the Qumran War Scroll. Nevertheless, the early messianic interpretation seems more likely to be right. Both angelic and human leaders functioned in the Exodus, both are mentioned in the War Scroll, and both can be envisaged without difficulty in Daniel. In Daniel 2, the coming of the kingdom of God, represented by the stone which breaks the image, can naturally be associated with a messianic figure, just as in the War Scroll the kingdom is said to belong to God pre-eminently at the moments when Israel is delivered by David, the kings of his line, or the messiah. In Dan. 7 the beasts represent kings or kingdoms (7. 17, 23-24), not the angel-princes who are the expected foes of Israel’s angel-patron (10. 13 , 20-21). Finally, the designation ‘Son of man’ is close to the use of various words signifying ‘man’ in pre-Danielic messianic oracles, including Num. 24. 17; II Sam. 23. 1 and Zech. 6. 12 , quoted above, and Ps. 80. 18, which has ben adam. (34)

Conclusion

Of these five figures, then, Moses, David, the smitten shepherd and the Son of man will have influenced the growth of messianism from the first. In each case they fitted well into the royal messianism which we have seen to predominate, despite the importance of dual messianism. In the end the servant of Isa. 53 also contributed to the picture of the messianic king. (34)

Continue reading “Horbury Argued Similarly: Jewish Messianic Ideas Explain Christianity”


2019-02-27

How the Gospel of Mark Retrofitted Jesus into a Pre-Existing Christ Idea

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by Neil Godfrey

The background to the following post is The Gospel of John as  a form of Jewish Messianism? (Part 2). It presumes some awareness of how in some Jewish quarters Daniel 7’s Son of Man was being interpreted in a way that led to controversial Jewish texts like the Similitudes of Enoch and the Gospel of John.

In my view Jesus was entirely unnecessary for the formation of Mark’s Christology, as he is the fulfillment, not the provocation of that Christology. — Boyarin, 354

Before the Gospel of Mark was written, even possibly before the figure of Jesus was existed in anyone’s mind, there were Jews who interpreted Daniel 7 to claim that the Messiah, the Christ, would be divine human and known as the Son of Man. Again on the basis ultimately of Daniel 7 those Jewish sectarians believed that the Christ, the Messiah, the Son of Man, would be a divine human with the “Father God” (“Ancient of Days”) having granted him total sovereignty on earth. The author of the Gospel of Mark was one of those who embraced this belief about the messianic prophecies. He chose to fit Jesus into that divine Son of Man messiah or christ template in his gospel.

(This notion of Christ was not the same as the one advanced by Paul. Paul never spoke of the messiah as a Danielic Son of Man figure. Perhaps the author of the gospel acquired the Danielic view of the Christ after Paul had done his work.)

Jesus, in the Gospel of Mark, is the about the Messiah as a divine human (which is not to deny a Markan contribution to the development of such ideas). This article, in its present form, is intended as an answer to the question of “how the ‘Son of Man’ . . . came to appear on Jesus’ lips in Mark’s Gospel, or for that matter in the tradition as a whole.” My simple answer is that the “Son of Man” was on Jesus’ lips, because he was a first-century, Palestinian Jew, and “Son of Man” was the name that these Jews used for their expected divine-human (Christological!) redeemer. (354)

What evidence for this view can be found in the Gospel of Mark?

Mark 2:5-10

And when Jesus saw their faith, he said to the paralytic, “My son, your sins are forgiven.”” Now some of the scribes were sitting there, questioning in their hearts, 7 “Why does this man speak thus? It is blasphemy! Who can forgive sins but God alone?” And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, “Why do you question thus in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your pallet and walk’? 10 But that you may know that the Son of man has authority on earth to forgive sins“—he said to the paralytic—

Boyarin argues that Mark 2:10 is meant to recall Daniel 7:14.

20 Indeed, even were it possible (which it is not) to entertain Vermes’s suggestion on
philological grounds, it would be excluded here. If Jesus is not identifying himself by a known title, then his claim to be the one (the only one) who has authority to remit sins would be unrelenting personal arrogance and indeed blasphemy. For this point, see Μ. Hooker, The Son of Man in Mark: A Study of the Background of the Terms “Son of Man” and Its Use in St Mark’s Gospel (Montreal: McGill University Press, 1967), 84.—22 See too, “In claiming this divine prerogative Jesus classes himself as the Son of Man into the category of the divine, and his superhuman act of healing is the sign for this claim. So already in 1927 O. Procksch suggested that here ‘the Son of Man’ stands for the Son of God,” S. Kim, “The ‘Son of Man’ as the Son of God” (WUNT 30; Tübingen: Mohr Siebeck, 1983), 2.—24 J. Marcus, Mark 1—8: A New Translation with Introduction and Commentary (New York: Doubleday, 2000), 530. See too Kim, “The ‘’Son of Man’,” 90.

But that you may know that the Son of Man has authority on earth to forgive sins.” This verse is the crux. Once we have excluded the possibility of “the Son of Man” being simply, another way of saying “I,” then I think it must be conceded that it is a title, here.20 The Son of Man has authority (obviously delegated by God) to do God’s work of the forgiving of sins on earth. From where could such a claim be derived if not from Daniel 7:14, in which we read that the One Like a Son of Man has been given, “authority, glory, kingship;” indeed an “authority that is eternal that will not pass away”? The term that we conventionally translate as “authority” in its New Testament contexts, έξουσία, is, of course, exactly the same term which translates Aramaic שלטן (compare Strong’s #7985) in the Septuagint, so what Jesus is claiming for the Son of Man is exactly that which has been granted to the (One Like a) Son of Man in Daniel. Given the meaning of the Aramaic Vorlage in Daniel, “authority” strikes me as a rather weak rendering; “sovereignty” would be much better. Sovereignty would surely explain why the Son of Man has the power to remit sins on earth. According to this tradition, then, there may be no question; this Jesus claims to be the Son of Man to whom divine authority on earth, “under the heavens” (Daniel 7:27) has been delegated. In contrast to most interpreters, I would argue, moreover, that this One to whom authority has been delegated, as a divine figure, is a redeemer king, as the Daniel passage clearly states, and thus ripe for identification with the Davidic Messiah, if not always clearly so identified.22 I thus here directly disagree with Yarbro Collins’s assumption that the title “Son of Man” conceals as much as it reveals or that we cannot understand that the audience of Mark already understood the epithet. I find much more compelling in this instance the statement of Joel Marcus:

This conclusion [that the “Son of Man” in the Similitudes is pre-Christian] is supported by the way in which Jesus, in the Gospels, generally treats the Son of Man as a known quantity, never bothering to explain the term, and the way in which certain of this figure’s characteristics, such as his identity with the Messiah or his prerogative of judging, are taken for granted. With apologies to Voltaire, we may say that if the Enochic Son of Man had not existed, it would have been necessary to invent him to explain the Son of Man sayings in the Gospels.24

I would only shift the terms of the last phrase to indicate that what this means is that the usage of the Son of Man in the Gospels joins with the evidence of such usage from the Similitudes to lead us to consider this term used in this way (and more importantly the concept of a second divinity implied by it) as the common coin — which I emphasize does riot mean universal or uncontested — of Judaism already before Jesus. (359 f)

Continue reading “How the Gospel of Mark Retrofitted Jesus into a Pre-Existing Christ Idea”


2019-02-23

The Gospel of John as a source for Jewish Messianism? (Part 1)

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by Neil Godfrey

The tendency within New Testament studies is not to consider that the Johannine perspective might possibly reflect a Jewish sectarian perspective, but to see John and the Johannine Jesus, who is Messiah, as anti-Jewish.

A recent publication with a challenging title and edited by Benjamin E. Reynolds and Gabriele Boccaccini is Reading the Gospel of John’s Christology as Jewish Messianism: Royal, Prophetic, and Divine Messiahs. How could that be? The Gospel of John is widely considered the most Christian-theologically advanced of the gospels and even anti-Jewish.

. . . in the Gospel of John, Jesus has descended from heaven, has been sent by the Father, is one with the Father, and is the only begotten of the Father. This Johannine portrayal of Jesus as the divine Son of God is thought to have been possible only in later Christian thought. . . .

. . . scholars do not deem John’s Christology to reflect Jewish messianic expectation, at least directly. Rather, John’s Christology is understood to reflect a Johannine version of the Synoptic Jesus set in the context of late first-century intra-Jewish diaspora dialogue and conflict or less specifically a Christianized or theologized development of Jewish messianic expectation.

. . . For many, John’s high Christology indicates its derivation from the community, which in turn negates its historicity. How much more problematic then is it to read the Gospel of John’s Christology as a form of Jewish Messianism? (16f)

Yet the discovery of the Dead Sea Scrolls has exposed certain similarities between the Gospel of John and some form of early Judaism in Palestine.

The challenge for Johannine scholarship has been where to go and what to do after noting John’s relationship with early Judaism. (18)

Benjamin Reynolds suggests the reason scholars stop short after doing little more than remarking upon certain points in common is that to go further

means traveling into uncharted waters, into places that Johannine scholarship does not go, such as reevaluating the possibility of historical evidence in John’s Gospel, the context in which the Gospel was written, and the height of its Christology.

Reynolds can say that “scholars almost without exception” address the Gospel of John as an instance of “early Christian (and thus not Jewish) belief in the Messiah.”

Attempts at Using John as Evidence for Jewish Messianism

Continue reading “The Gospel of John as a source for Jewish Messianism? (Part 1)”


2019-01-20

A Pre-Christian Suffering Messiah Idea: Concluding a Case Against

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by Neil Godfrey

For a discussion of the old view of Israelite Kingship and comparison with today’s understanding:

Clines, David. 1975. “The Psalms and the King.” Theological Students’ Fellowship Bulletin 71: 1–6. (Reprinted in On the Way to the Postmodern: Old Testament Essays, 1967–1998, vol. 2 (Journal for the Study of the Old Testament Supplement Series, 293; Sheffield: Sheffield Academic Press, 1998), pp. 687-700.)

The last part of H. H. Rowley’s argument against the views of Joachim Jeremias and others that at least some Second Temple Judaeans held the notion of a Suffering Messiah relates to views that are no longer extant, as far as I am aware, among biblical scholars today. My understanding is that few today continue to hold to the idea that Israel’s kings participated in annual rituals of humiliation and rebirth as representatives of a dying and rising divinity.

If, as was once widely understood, the king of Israel or Judah regularly enacted such a ritual,

This evidence would seem to justify the inference that the concepts of the Davidic Messiah and of the Suffering Servant alike had their roots in the royal cultic rites, though they developed separate elements of those rites. (87)

That is, the separate concepts of Davidic Messiah and Suffering Servant developed their own pathways after the demise of the kingdom and during the periods of Babylonian captivity and Second Temple era.

Rowley next step (along with other scholars) is to posit that these two separate strands of ideology were united in the teachings of Jesus himself. Why with Jesus? Because

There has been no success in all the endeavours made to find previous or contemporary identification of the Messiah with the suffering servant of Yahweh. (87)

Rowley is citing H. Wheeler Robinson, whose complete statement follows:

It is no exaggeration to say that this is the most original and daring of all the characteristic features of the teaching of Jesus, and it led to the most important element in His work. There has been no success in all the endeavours made to find previous or contemporary identification of the Messiah with the suffering servant of Yahweh. The Targum of Jonathan for Isaiah liii. does give a Messianic application to some parts of the chapter, but, by a most artificial ingenuity, ascribes all the suffering to the people, not to its Messiah. This is very significant for the main line of tradition. There is no evidence of a suffering Messiah in previous or contemporary Judaism to explain the conception in the consciousness of Jesus. (Robinson, 199)

“Most original and daring”? Do I detect a confessional bias leading to the conclusion that Jesus owed nothing to distinctive or innovative to any earlier Jewish belief systems?

It seems so.

One may wonder if Rowley’s arguments against the general views of Jeremias and others are influenced by religious faith so that they become very exacting in demanding unambiguous and explicit statements testifying to a pre-Christian suffering messiah view; but one must also concede that the arguments of Jeremias rest most heavily on inference and one’s own assessments of probability.

Postscript: Another point I have not addressed in these posts is raised by critics other than Rowley against the idea of a pre-Christian suffering messiah. That is, making a clear distinction between “suffering” messiah and a “slain” messiah. In sifting through the evidence some scholars would insist that we be careful not to assume that a messiah who is killed is necessarily one who suffers as in experiencing the sorts of torments apparently suggested in Isaiah 53.

I titled this post, “concluding a case against”, not “the” case. If I begin to see that Morna Hooker has added further significant arguments against the views of Jeremias I will post those here, too.

Previous posts in this series:

  1. A Suffering Messiah Before Christianity? — the other side of the question

  2. Questioning the Claim of a Pre-Christian Suffering Messiah

And the series covering Jeremias’s case for a pre-Christian suffering/dying messiah:

Zimmerli & Jeremias: Servant of God (8 posts)


Robinson, H. Wheeler. 1942. Redemption and Revelation: In the Actuality of History. Library of Constructive Theology. London: Nisbet.

Rowley, H. H. 1952. The Servant of the Lord and Other Essays on the Old Testament. London: Lutterworth Press.


 


Questioning the Claim of a Pre-Christian Suffering Messiah

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by Neil Godfrey

Gog and Magog attack Jerusalem and kill Messiah ben Joseph

This post follows on from A Suffering Messiah Before Christianity? — the other side of the question. This series sets out the leading arguments (per Morna Hooker and H. H. Rowley) against the claims of some scholars that there existed among pre-Christian Jews a belief that a messiah was to suffer and/or die. So if you liked what you read last month about the pre-Christian ideas of a suffering messiah, take a breather and see if you change your mind after reading the following.

Common attributes of Servant of the Lord and Davidic Messiah

Rowley challenges the significance of one scholar’s table setting out a list of attributes shared by the Suffering Servant of Isaiah and the Davidic Messiah. Before we look at Rowley’s contrary arguments here is the list he cites. It is from an appendix in T. W. Manson’s The Servant-Messiah:

SERVANT OF THE LORD (A) AND DAVIDIC MESSIAH (B)
A B
Isa. xlii. 1. “Behold my Servant.” Ezek. xxxiv. 23 f. “My Servant David”; Zech. iii. 8. “I will bring forth my Servant, the Branch.”
Isa. xlii. 1. “I have put my Spirit upon him.” Isa. xi. 2. “The Spirit of the Lord will rest upon him. the Spirit of wisdom, etc.”
Isa. xlii. 3. “He shall bring forth judgement.” Isa. ix. 7. “Of the increase of his government… there shall be no end upon the throne of David… to uphold it with judgement”. Jer. xxiii. 5. “I will raise unto David a righteous Branch, and he. shall reign as king … and shall execute judgement.”
Isa. xlii. 6. “I the Lord … will give thee for a covenant of the people.” Ps. Lxxxix. 3. “I have made a covenant with my Chosen … sworn unto David my Servant.” Ezek. xxxiv. 23 f. “I will set up … my Sen-ant David … and I will make with them a covenant of peace.” Cf. xxxvii. 24. 26.
Isa. xlii. 6. “for a light of the Gentiles.” Cf. xlix. 6. Isa. ix. 1-2. “No gloom to her that was in anguish… A great light….”
Isa. xlii. 7. “to bring out the prisoners.” Ezek. xxxiv. 27 (a Davidic passage). “When I have broken the bars and delivered them, etc.”
Isa. xlix. 1. “The Lord hath called me from the womb.” Isa. vii. 14 f. and ix. 6. “Unto us a Child is born.”
Isa. xlix. 2. “He hath made my mouth like a sharp sword.” Isa. xi. 4. “He shall smite the earth with the rod of his mouth.”
Isa. xlix. 6. “to raise up the tribes of Jacob, and to restore the tribes of Israel.” Jer. xxiii. 8 (.A. Davidic passage). “As the Lord liveth which brought up … the seed of the house of Israel… from all the countries whither I had driven them.”
Isa. xlix. 7. “Him whom man despiseth…. whom the nation abhorreth” Ps. Lxxxix. 50 (The Anointed, God’s Chosen, speaks). “Remember. Lord … how I do bear in my bosom (the reproach of) all the might}· peoples; wherewith thine enemies have reproached. 0 Lord, wherewith they have reproached the footsteps of thine Anointed.”
Isa. xlix. 7. “Kings shall see and arise; princes, and they shall worship.” Cf. lii. 15. “Kings shall shut their mouths at him.” Ps. Lxxxlx. 27. “I will also make him the highest of the kings of the earth”; Lxxii. 10 f., “All kings shall fall down before him”; ii. 10. “Now. therefore, be wise. 0 ye kings…. Kiss the Son.”
Isa. lii.13 — liii.12. The sufferings and reproaches which fall on the Servant. Ps. xviii. 4-6. cxxxii. 1. “David and all his afflictions”; Lxxxix. 38. “Thou hast cast off and abhorred. thou hast been wroth with thine Anointed”; Lxxxix. 41, “He is become a reproach to his neighbours.”
Isa. liii. 2. “He grew up as a tender plant and as a root out of a dry ground.” Isa. xi. 1. “There shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit.” Jer. xxiii.5. “I will raise unto David a righteous Branch.”
Isa. liii. 2. “He has no form … no beauty.” Ps. lxxxix. 44. “Thou hast made his brightness to cease, etc.”
Isa. liii. 6. “All we like sheep have gone astray.” Ezek. xxxiv. 22-24. Jer· xxni· 3-5. Israel, the scattered sheep of God, is to come under the rule of “David, my Servant.”
Isa. liii. 8. “As for his genera tion. who considered that he was cut off out of the land of the living?” Ps. lxxxix. 45. “The days of his youth thou hast shortened…”; 47 f., “0 remember how short my time is.”
Isa. liii. 10. “He shall see his seed.” II Sam. vii. 12-16. The promise to David’s house. Ps. lxxxix. 4. “Thy seed will I establish for ever”; 36 f.. “His seed shall endure for ever, etc.”
Isa. liii. 12. “Numbered with the transgressors.” Ps. Lxxxix. 50. Quoted above in the parallel to Isa. xlix. 7.

Rowley acknowledges that there are many points in common but denies that we have here evidence that anyone before the emergence of Christianity went so far as to think that the Suffering Servant was to be identified with the Davidic Messiah. Other biblical figures likewise share some of those attributes: e.g. Moses, Caleb, David, Job, Isaiah, Nebuchadrezzar, Zerubbabel are all designated “Servants of God”; Bezalel, Balaam, Joshua, Gideon, Jephthah, Samson, Saul, David are all said to have the Spirit of God; both Israel and Jeremiah were “called from the womb”; Jeremiah, Job, and many Psalmists are known to have suffered — yet none of these others are confused with the Messiah.

All that the evidence collected by Manson establishes is that it was not without reason that the concepts were brought together in the New Testament, and not that they had been already brought together before the time of our Lord. (p. 68)

Continue reading “Questioning the Claim of a Pre-Christian Suffering Messiah”


A Suffering Messiah Before Christianity? — the other side of the question

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by Neil Godfrey

H. H. Rowley

Last month I posted an eight part series based on Joachim Jeremias’s 1957 book The Servant of God arguing for a pre-Christian notion among Second Temple Jews of a messiah who was expected to suffer and/or die. This view is not the prevailing one among New Testament scholars today so I want to set out some of the arguments that have been marshalled against Jeremias’s study. Statements like the following led me to think Morna Hooker’s Jesus and the Servant (1959) would be a good place to start:

Jeremias’s argument that the portrait of the messiah in Judaism of this era included the concept of vicarious suffering to expiate the sins of Israel has found little support.9

9. Among the more significant refutations are Morna Hooker, Jesus and the Servant (London: SPCK, 1959); and E. Lohse, Märtyrer und Gottesknecht (FRLANT, 64; Göttingen: Vandenhoeck & Ruprecht, 1966).

(Broadhead, 102)

A few decades ago it had become “almost an axiom of… New Testament study that most of the New Testament writers, and probably our Lord himself, were controlled in their Christological thinking by the figure of the Suffering Servant of the Lord.” In this respect the work of J. Jeremias was very influential . . . . Today, however, many scholars are of the opinion that the importance of the idea of the suffering servant for early Christianity has been greatly overrated; moreover, it is difficult to demonstrate that Jesus himself interpreted his destiny in light of this passage from Scripture. This has been shown convincingly by C. K. Barrett in an important contribution to the memorial volume for T. W. Manson and by Μ. D. Hooker in her Jesus and the Servant.

(Jonge, 48)

13 The influence of Isaiah 53 on the NT has been contested famously by Morna D. Hooker, Jesus and the Servant: The Influence of the Servant Concept of Deutero-Isaiah in the New Testament (London: Nisbet, 1959).  

(Jipp, 257)

So I got hold of Morna Hooker’s Jesus and the Servant and very soon read this buck-passing passage:

It is impossible to consider in detail here the arguments which have been brought forward in support of a pre-Christian suffering Messiah. On this question the discussion by Η. H. Rowley in his essay ‘The Suffering Servant and the Davidic Messiah’ (published in The Servant of the Lord and Other , Essays on the Old Testament (1952)) appears to be conclusive.

(Hooker, p. 179 — Interestingly 1952 was the same year Zimmerli and Jeremias’s The Servant of God was first published.)

Accordingly I will post the arguments of H. H. Rowley as an “answer” to the Jeremias series. You can compare and evaluate and decide which case you think is the stronger. Continue reading “A Suffering Messiah Before Christianity? — the other side of the question”