Hi Chris,
Yet again, I wrote you a super-amazing email flawlessly addressing each of your concerns with crystal clarity and inescapable power. Had you read it, you would have gone out immediately and gotten the Virgin of Guadalupe tattooed down your ribs and joined the IMB to bring the gospel to head-hunters in Borneo. Yes, it would be dangerous, but you would have done it because my email would have given you an unshakable confidence in all things Jesus. You would have married the hottest headhunter lady in the tribe, had fifty kids, and lived as a kindly anti-type to Col. Kurtz in
Apocalypse Now.
But, alas, I accidentally lost the email again. Booo!
Rather than write it all again, here's the very-very short
version.
1. Your approach to the Bethlehem issue is reasonable. I don't personally agree, but I'd have a *very* difficult time refuting such a view decisively.
2. But the virgin-birth, crucifixion, and resurrection are not amenable to the same treatment. While the 1st century Jews expected the messiah to be born in Bethlehem, they didn't expect him to be virgin-born, crucified, or raised from the dead in the midst of on-going history.
3. Isaiah 7:14 was never seen by the Jews as a messianic passage, or even as a passage about anything other than the events surrounding king Ahaz's troubled times.
4. It's unlikely therefore that Matthew would have invented parts of Jesus's biography to conform to an idiosyncratic interpretation of an obscure passage that no one in Israel connected to the messiah.
5. It's more likely that Matthew
thought that Jesus was virgin-born on some other basis and then twisted Isaiah 7:14 into some sort of prophecy to make the whole thing more significant.
6. Similar things could be said, only with greater confidence, about a suffering messiah and a resurrection in the course of history. Nether were expected, and so such expectation could not have influenced the gospel writers account of Jesus's life.
"Most scholars doubt that the concept of a suffering Messiah appeared in jewish tradition before the revolt of Bar Kochba." Vincent Martin, A House Divided: The Parting of the Ways Between Synagogue and Church (Paulist, 1995), p. 42.
"A further point to take into consideration is that despite Luke and Paul, and the Creed, the resurrection of Jesus 'according to the Scriptures' cannot be seen as a logical necessity within the framework of Israel's prophetic heritage because, as
has been indicated, neither the suffering of the Messiah, nor his death and resurrection, appear to have been part of the faith of first-century Judaism." Geza Vermes, Jesus the Jew: A Historian's Reading of the Gospels (Fortress, 1981), p. 48.
"No one expect the Messiah to suffer for sins. No one expect the Messiah to rise from the dead, because he was not expected to die. The biblical passages acknowledge as 'messianic' in Jewish tradition are consistent in this regard. Attempts to find evidence of a pre-Christian 'suffering messiah' have been unsuccessful." Donald Juel, Messianic Exegesis: Christological Interpretation of the Old Testament in Early Christianity (Fortress, 1992), p. 13.
"It is important to remember that there is no known pre-Christian Messianic text in Judaism that speaks of a suffering messiah [...] and given the above range of ideas, seemingly no possibility of such." James R.
Edwards, Biblical Interpretation in Early Christian Gospels Vol. 1: The Gospel of Mark (T&T Clark, 2006) p. 62.
"One intriguing question scholars have wrestled with is why the early followers of Jesus began calling him 'Christ' in the first place. Is it because after he had died they came to believe he was raised from the dead and that therefore he must have been the messiah? It may be surprising, but the answer is a resounding no. This is because prior to Christianity there is not a single Jewish tradition that the messiah was supposed to die and be raised from the dead. As New Testament scholar Nils Dahl has convincingly argued, the resurrection would not prove to any Jew that Jesus is the messiah because the messiah was not supposed to rise from the dead. Christians later, of course, pointed to passages in the Jewish Scriptures that talk about the death of God's Righteous One and his ultimate vindication by God, arguing
that these passages actually referred to Jesus (for example, Isa. 53, Ps. 22). But prior to Christianity, no one thought that these passages referred to the future messiah who would die and be raised. It is worth noting in this connection that the term 'messiah' never appear in these passages. For Jews, what made the messiah the messiah was the fact that he was God's chosen one who would rule God's people. These passages referred to someone else." Bart Ehrman, The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed (Oxford University Press, 2008)
As I said, apart from Israel Knohl, the only scholars who deny this view are mythicist crackpots.
7. Therefore "prophecy-historicized" is not a plausible explanation for the belief in the crucifixion or resurrection of Jesus among the first Christians.
8. It seems more likely that, as most scholars believe, the first
Christians really did just find Jesus's tomb empty and then had experiences that they thought were genuine bodily encounters with Jesus alive after his execution.
Sincerely,
Eugene
From: Christopher <[address removed]>
To: [address removed]
Sent: Monday, February 17,[masked]:27 AM
Subject: Re: [Provocateurs] resurrection
story
Another example illustrating what I wrote about fulfillment citations: The narratives of Jesus's birth, which appear in Matthew and Luke, are replete with fulfillment citations. It is especially obvious that these authors went to astonishing--and absurd--lengths to get Jesus born in Bethlehem of Judea, although all of his contemporaries knew that he was from Nazareth in Galilee (as is attested more than once in the gospels). The two authors' accounts differ markedly with each other, but what
they have in common is the
goal of, by hook or by crook, getting Jesus born in Bethlehem. This was surely intentional: they themselves probably knew that Jesus was from Nazareth; but, since the OT had prophesied that the Messiah would be born in Bethlehem, "the city of David," that is where Jesus would
just have to be born, whatever contortions and geographical and other impossibilities were required to make him a native of that town.
Christopher M. Riels
1332 Crosswinds Court Apt. 2
Lawrence, KS 66046
Telephone: (785)[masked]
From: Christopher Riels <[address removed]>
To: "[address removed]" <[address removed]>
Sent: Sunday, February 16,
[masked]:57 PM
Subject: Re: [Provocateurs] resurrection story
"But what I've sketched out above is, apart from the mythicist crackpots and, I think, one serious scholar, the consensus view among experts."
I'm not sure about that. I don't know the scholarship, so I can't say anything definite
about the
status quaestionis. I guess I'll need
to check on that, too.
Christopher M. Riels
1332 Crosswinds Court Apt. 2
Lawrence, KS 66046
Telephone: (785)[masked]
From: Eugene Curry <[address removed]>
To: [address removed]
Sent: Sunday, February 16,[masked]:00 PM
Subject: Re:
[Provocateurs] resurrection story
Hi Chris,
You're right that the New Testament authors are eager to connect Jesus's life, death, and resurrection to passages in the Old Testament. But one needs to be careful here. In a number of points, it seems that the Old Testament passages put forward as prophecies fulfilled by Jesus were not originally understood by the Jewish people as prophecies concerning the messiah.
As a result, in at least some cases, it is highly unlikely that the early Christian community began with the Old
Testament, massaged Jesus's biography to make it fit, and then claimed Jesus fulfilled a prophecy. Rather, it seems that at certain critical junctures the early Christian community began with
Jesus's
biography, massaged the Old Testament to fit, and then claimed that Jesus
fulfilled prophecy.
This is most dramatically the case with the virgin-birth stories in Matthew and Luke. The Old Testament never really claimed that the messiah would be born of a virgin, and Jews looking for the advent of the messiah in Jesus's day didn't at all expect the messiah to be born of a virgin. So it is highly unlikely that Matthew or Luke made up the story of Jesus begin virgin-born to "fulfill" non-existent prophecies.
More germane to the topic at hand, though, is the matter of Jesus's crucifixion and subsequent resurrection. As with the virgin birth, 1st century Judaism had no concept of a messiah that would be executed by the very pagan powers they expected him to overthrow. A fortiori, the Jews had no notion of a messiah who not only died ignobly at the hands of Israel's enemies but was then raised to new life in the course of on-going history. As such, it's highly unlikely that the
early Christian community massaged Jesus's biography to fulfill non-existent messianic expectations. Rather, it's more likely that something actually happened regarding Jesus (i.e. the crucifixion and then the resurrection), and the early Christians were so amazed by it that they then busily set about looking for analogues in the Old Testament to make sense of the events.
It doesn't always seem this way to us today because we tend to read the Old Testament through the lens of Jesus's experiences as recorded in the New Testament. In other words, we read it anachronistically. But what I've sketched out above is, apart from the mythicist crackpots and, I think, one serious scholar, the consensus view among experts.
Sincerely,
Eugene
From: Christopher <[address removed]>
To: [address removed]
Sent: Sunday, February 16,[masked]:16 PM
Subject: Re: [Provocateurs] resurrection story
In my remarks below, I failed to mention the obviously important point that the Resurrection itself seems to be based on a "fulfillment" claim. In Acts 2, most starkly in v. 24 ("But God raised him up, having freed him from death, because it was impossible for him to be held in its power") Peter, as depicted by Luke, represents the Resurrection of Jesus as a fulfillment of Psalm [masked]:
I keep the Lord always before me;
because he is at my right hand, I shall not be moved.
Therefore my heart is glad, and my soul rejoices;
my body also rests secure.
For you do not give me up to Sheol,
or let your faithful one see the Pit.)
(Bible quotations: New Revised Standard Version; taken from bible.oremus.org.)
Christopher M. Riels
1332 Crosswinds Court Apt. 2
Lawrence, KS 66046
Telephone: (785)[masked]
From: eric <[address removed]>
To: [address removed]
Sent: Sunday, February 16,[masked]:38 AM
Subject: Re: [Provocateurs] resurrection story
Christopher, I basically agree with
what you have written below. The "suffering servant" song in
Isaiah 52:13-53:12 is particularly intriguing, but a full
discussion of the song would be much too long for an email. The
identity of the servant has been debated for centuries among
rabbis and scholars.
Eric
On 2/15/2014 6:43 PM, Christopher wrote:
Just one vague point about the Resurrection in
general: If the event did not occur, the passages
claiming it did were not "made up." Repeatedly, the NT
authors in general and the gospel authors in particular,
interpret Jesus's life and actions as fulfillment of
prophecies from the Hebrew Scriptures. This does not
mean that they deliberately fabricated the divine
character of Jesus by simply appropriating passages of
the "OT" in order to create narratives that they knew to
be fictional. Instead, as it has long seemed to me, they
sincerely and whole-heartedly believed that Jesus was
the long-awaited Messiah: as a result, they believed
that he must have done and experienced the things that
the long-awaited Messiah, on their interpretation of the
OT, would do and experience. Thus, they filled in the
blanks in their knowledge of Jesus's life and death by
modeling him and his experiences on what they believed
the OT said about him. Probably the single most famous
instance is the Christian interpretation of Jesus as the
crucified "suffering servant" of Isaiah 53, who "was
wounded for our transgressions" and on whom "the Lord
has laid. . . the iniquity of us all." In a verse from
Psalm 24, "not one of [his bones] was broken;
accordingly, the soldiers at his cross did not have to
break Jesus's legs when they took him down from the
cross. Probably the most humorous example is Jesus's
triumphal entry into Jerusalem on the back of a donkey;
or, in Mark's account, two donkeys (which must have been
strange to see as well as hard to do. (Matthew's two
donkeys come from his misreading of a literary device at
Zechariah 9:9.)
Christopher M. Riels
1332 Crosswinds Court Apt. 2
Lawrence, KS 66046
Telephone: (785)[masked]
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