Worldview is a buzzword people hear throughout their lives. But while it may be a buzzword, everyone does have a worldview, or they are in the process of forming their worldview. A worldview is the way we view reality. A worldview answers large questions such as origins, purpose, morality, and destiny. Parents, educators, peer groups, social media, religious upbringing, and even personal experience can all play a large role in determining a worldview. One worldview question is the following: “What happens to a person at death?”
While some atheists don’t consider atheism to be an actual worldview, atheism has been associated with what is called naturalism. Ronald Carlson offers a clear definition of naturalism:
A person who does not affirm the supernatural— God, gods, ghosts, immaterial souls, spirits— is a person who affirms naturalism. For naturalists, nature is all there is. And if it is not science, then it is nonscience (i.e., nonsense). Most naturalists put stock in empirical, evidence-based ways of justifying opinions about what is real; this is exemplified by science. Naturalists think such beliefs are more reliable and objective than those based on intuition, various kinds of revelation, sacred texts, religious authority, or reports by people claiming to have had religious experiences.
Philosophical naturalism became a dominant view for many modern scientists and thinkers but at great existential cost. Some atheists have been straightforward about their views of the afterlife. During a debate with Intelligent Design advocate Phillip Johnson, the late William Provine said the following:
Let me summarize my views on what modern evolutionary biology tells us loud and clear — and these are basically Darwin’s views. There are no gods, no purposes, and no goal-directed forces of any kind. There is no life after death. When I die, I am absolutely certain that I am going to be dead. That’s the end of me. There is no ultimate foundation for ethics, no ultimate meaning in life, and no free will for humans, either.
The late theoretical physicist and cosmologist Stephen Hawking echoed these doldrums, befitting his atheist convictions as well:
I regard the brain as a computer which will stop working when its components fail. There is no heaven or afterlife for broken down computers; that is a fairy story for people afraid of the dark.
Finally, the late famous astronomer and cosmologist Carl Sagan said this about the afterlife:
I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking.
Is Death the End?
In sharp contrast to these comments from atheists about the afterlife, the Bible offers an alternative to what happens to us at death. This leads us to an important word: salvation. I know from personal experience the word “salvation” can be rather confusing. When I first visited a local congregation several years ago, an eager young man walked up to me and asked me, “Are you saved?” I was at a stage of my life when I was examining my own beliefs. But as I drove home that night, I couldn’t help thinking to myself, “What did this man actually mean when he asked me if I’m ‘saved?’” Jewish people (as well as others), tend to view belief in Jesus as important for one reason and one reason only– the afterlife! In other words, it seems the only thing is what happens to people after they die. Committed followers of Jesus ask people “If you were to die today, do you have assurance you are going to heaven?” This line of thinking is problematic because heaven isn’t really the focus of the resurrection. Now let’s be clear: the issue of heaven is not irrelevant. It matters! As N.T Wright says,
When Jesus declares that there are many dwelling places in his father’s house (John 14: 2), the word for dwelling place is monē, which denotes a temporary lodging. When Paul says that his desire is “to depart and be with Christ, which is far better,” he is indeed thinking of a blissful life with his Lord immediately after death, but this is only the prelude to the resurrection itself.
Wright’s work has offered a correction to the traditional view that states that heaven is the final destiny. As Wright notes, resurrection is “life after life- after- death.”  Resurrection occurs after life after death.
We must remember that eternal life is a quality of life (i.e., in union with Jesus), and is a quantity of life (unlimited) that starts in this life (John 17: 3). So no, eternal life doesn’t start when we die. It starts the minute we come to trust in Jesus and we turn our lives over to him.
You might wonder about cases in the Bible where we see people brought back to life after they died. Though these instances of raising individuals from the dead are important illustrations of how God works, these people still had to face a second death—they would go onto die at a later date which makes them simply revivifications or resuscitations of the dead. Jesus is the only person in history that has raised from the dead never to die again. This has important implications in our personal lives, because one day, all of us will die physically. However, some of us will die not only physically, but spiritually as well. But what does it mean to “die spiritually?”
The Hebrew word “shalom” means peace, completeness, or wholeness. It refers to peace between two entities (especially between man and God, between two people, or between two countries). Our failure to do what’s right (sin) not only impacts our relationship with God but has negative consequences for others, which is why we lack this wholeness and connection to God. This lack of wholeness causes us to be fragmented. And it gets worse. If we continue to choose sin, our hearts harden towards God, making it even more difficult to change course. The good news is the death and resurrection of Jesus has made a reconnection to God possible, so we don’t have to die a spiritual death. To repeat what we just said, resurrection is “life after life- after- death.” The resurrection occurs after life after death, one day we will be physically alive again. But the resurrection guarantees we can have shalom in this life as well. To see more on evidence for the resurrection, see here. Or, see my new book “The Resurrection of the Jewish Messiah.”
 R.F. Carlson, “Naturalism” featured in Dictionary of Christianity and Science, Paul Copan, Tremper Longman III, Christopher Reese, and Michael G. Strauss (Grand Rapids: Zondervan. 2016), 470.
 “Darwinism: Science or Naturalistic Philosophy?”: A debate between William B. Provine and Phillip E. Johnson at Stanford University, April 30, 1994, available at http://www.arn.org/docs/orpages/or161/161main.htm, accessed April 21, 2019.
 I. Sample, Stephen Hawking, “There is no heaven; it’s a fairy story’ available at https://www.theguardian.com/science/2011/may/15/stephen-hawking-interview-there-is-no-heaven, accessed April 18th, 2019.
 C. Sagan, “In the Valley of the Shadow,” Parade (March 10, 1996), 18-21.
 N. T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (New York: Harper One. 2008), 41.
 Wright, The Resurrection of the Son of God, The New Testament and the Question of God 3(Minneapolis: Fortress. 2003), 86.
This past year we had a family member suffer a stroke. As this 83 year old elderly person lost their ability to fully walk and do the things they once did, it caused me to ponder the issue of purpose. I even asked the family member what they think their purpose is in life. I even asked them what their purpose was before the stroke. Like most people, they said their purpose was to be a good wife or good mother. Their family was the main purpose in life. Now they also admitted they are just existing now. Thus, because they can't go out and drive and go to places and do what they once did, they are not really 'living' anymore. What I notice in this situation and in many situations is that people need a function. Thus, people seem to really struggle without a specific 'function' or 'purpose' in life. It should be noted that the 'functional’ and 'essentialist' view of humans is what is at the center of the abortion debate as well. Anyway, I asked the family member the following: perhaps you have been missing your overall purpose in life which is to know God (John 17: 4)?
In a world without God is there is ultimate meaning to life? Certainly, people can create their own meaning and purpose, as French existentialist philosopher Jean-Paul Sartre advises us to do. Again, if people can find meaning and purpose in relationships, careers, volunteer programs, or other things, what happens when these things are threatened or lost by factors that are beyond control? We now have a major health crisis that is prohibing some people from being able to do the things I just listed.
Thus, circumstances can shake people who are calloused towards God and cause people to recognize their ‘existential need’ for God. Now if God has created us with existential needs, it would make sense that God is the only one who can completely fulfill these needs.Philosopher Clifford Williams argues that while humans may have desires and beliefs they fulfill through reason, they also look for emotional fulfillment, especially when it comes to believing in God. Thus, humans want both their reason and emotional needs satisfied. Williams lists several existential  needs that all humans desire: there is the need for cosmic security and meaning in life. Further, there is the wonder and awe of the cosmos itself. Humans also need the opportunity to love, to feel loved, and to be with the ones we love.
Also, many people invest in activities that promote the kind of world they want. They find a purpose in such activities. Many will admit they want to spend time making the world a better place. But who gets to define what “better” is? Most likely, people want a world of justice, equality, and for humans to be viewed with dignity and respect. But how do we know what the world should look like unless we have some standard as to what is just and unjust? People who fight for justice know how things ought to be, and they assume a standard of justice and goodness in order to bring to fruition their preconceived notions of a just, fair, and equitable society.
What is interesting when people lose a specific function they once had, they have to re-evaluate their lives. Do they still have value without the purpose they once had? Sadly, to many people, the answer is no. For the theist, the answer is yes. The ultimate purpose for every human is know God and love him forever. Of course, if humans are made in the likeness and image of God, they are therefore intrinsically valuable. They are not valuable because they have to fulfill some function such as a specific job or task. My challenge to my family member was that perhaps since they spend a lot of time sitting now they should open the Scriptures and get to know God. So perhaps it is time for them to start to fulfill the main purpose for which they were created for.
When it comes to the formation of the early Jesus movement, 1 Corinthians 15: 3-7 is a crucial element to the proclamation of the death, burial and resurrection of Jesus. In relation to early testimony, historian David Hacket Fisher says, “An historian must not merely provide good relevant evidence but the best relevant evidence. And the best relevant evidence, all things being equal, is evidence which is most nearly immediate to the event itself.” (1) One key in examining the early sources for the life of Christ is to take into account the Jewish culture in which they were birthed. As Paul Barnett notes, “The milieu of early Christianity in which Paul’s letters and the Gospels were written was ‘rabbinic.’” (2)
Paul’s usage of the rabbinic terminology “passed on” and “received” is seen in the creed of 1 Cor. 15:3-8:
For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve. After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born.”
The word “received” παραλαμβάνω (a rabbinical term) means to receive something transmitted from someone else, which could be by an oral transmission or from others from whom the tradition proceeds. This entails that Paul received this information from someone else at an even earlier date. 1 Corinthians is dated 50-55 A.D. Since Jesus was crucified in 30-33 A.D. the letter is only 20-25 years after the death of Jesus. But the actual creed here in 1 Cor. 15 was received by Paul much earlier than 55 A.D.
Bauckham notes in his book Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony that the Greek word for “eyewitness” (autoptai), does not have forensic meaning, and in that sense the English word “eyewitnesses” with its suggestion of a metaphor from the law courts, is a little misleading. The autoptai are simply firsthand observers of those events. Bauckham has followed the work of Samuel Byrskog in arguing that while the Gospels though in some ways are a very distinctive form of historiography, they share broadly in the attitude to eyewitness testimony that was common among historians in the Greco-Roman period. These historians valued above all reports of firsthand experience of the events they recounted.
Best of all was for the historian to have been himself a participant in the events (direct autopsy). Failing that (and no historian was present at all the events he need to recount, not least because some would be simultaneous), they sought informants who could speak from firsthand knowledge and whom they could interview (indirect autopsy).” In other words, Byrskog defines “autopsy,” as a visual means of gathering data about a certain object and can include means that are either direct (being an eyewitness) or indirect (access to eyewitnesses).
Byrskog also claims that such autopsy is used by Paul (1 Cor.9:1; 15:5–8; Gal. 1:16), Luke (Acts 1:21–22; 10:39–41) and John (19:35; 21:24; 1 John 1:1–4).
Even critical scholars usually agree that it has an exceptionally early origin. Even the co-founder Jesus Seminar member John Dominic Crossan, writes:
Paul wrote to the Corinthians from Ephesus in the early 50s C.E. But he says in 1 Corinthians 15:3 that “I handed on to you as of first importance which I in turn received.” The most likely source and time for his reception of that tradition would have been Jerusalem in the early 30s when, according to Galatians 1:18, he “went up to Jerusalem to visit Cephas [Peter] and stayed with him fifteen days” (3).
E.P. Sanders also says:
Paul’s letters were written earlier than the gospels, and so his reference to the Twelve is the earliest evidence. It comes in a passage that he repeats as ‘tradition’, and is thus to be traced back to the earliest days of the movement. In 1 Corinthians 15 he gives the list of resurrection appearances that had been handed down to him. (4)
And Crossan’s partner Robert Funk says:
The conviction that Jesus had risen from the dead had already taken root by the time Paul was converted about 33 C.E. On the assumption that Jesus died about 30 C.E., the time for development was thus two or three years at most.” — Robert Funk co-founder of the Jesus Seminar.(5)
The crucifixion of Jesus is attested by all four Gospels. It is also one of the earliest proclamations in the early Messianic Movement (see Acts 2:23; 36; 4:10). It is also recorded early in Paul’s writings (1 Cor.15), and by non-Christian authors Josephus, Ant.18:64; Tacitus, Ann.15.44.3. Donald Juel discusses the challenge of a crucified Messiah:
The idea of a crucified Messiah is not only unprecedented within Jewish tradition; it is so contrary to the whole nation of a deliver from the line of David, so out of harmony with the constellation of biblical texts we can identify from various Jewish sources that catalyzed around the royal figure later known as the “the Christ” that terms like “scandal” and “foolishness” are the only appropriate responses. Irony is the only means of telling such a story, because it is so counterintuitive. (6)
Even Paul commented about the challenge of proclaiming a dying Messiah to his fellow countrymen:
For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles. (1 Cor.1:21-22)
Once again, critical scholars including those who are not even Christians say the following about the death/ crucifixion of Jesus:
I will start with two quotes from Bart Ehrman:
The denial that Christ was crucified is like the denial of the Holocaust. For some it’s simply too horrific to affirm. For others it’s an elaborate conspiracy to coerce religious sympathy. But the deniers live in a historical dreamworld.(7)
Christians who wanted to proclaim Jesus as messiah would not have invented the notion that he was crucified because his crucifixion created such a scandal. Indeed, the apostle Paul calls it the chief “stumbling block” for Jews (1 Cor. 1:23). Where did the tradition come from? It must have actually happened. (8)
Gerd Ludemann (Atheist):
The fact of the death of Jesus as a consequence of crucifixion is indisputable, despite hypotheses of a pseudo-death or a deception which are sometimes put forward. It need not be discussed further here. (9)
Crossan, co-founder of the Jesus Seminar:
Jesus’ death by crucifixion under Pontius Pilate is as sure as anything historical can ever be. For if no follower of Jesus had written anything for one hundred years after his crucifixion we would still know about him from two authors not among his supporters. Their names are Flavius Josephus and Cornelius Tacitus. (10)
Jesus was executed by crucifixion, which was a common method of torture and execution used by the Romans. (11)
In his book Did Jesus Exist? The Historical Argument For Jesus of Nazareth, Ehrman goes on to say:
“Historians prefer to have lots of written sources, not just one or two. The more, obviously the better. If there were only two or two sources you might suspect that the stories were made up. But if there are lots of sources—just as when there are lots of eyewitnesses to a car accident-then it is hard to claim that any of them just happened to make it up.”-pg 40-41.
If we apply these comments to the death of Jesus we have:
- All four Gospels (written before the first century) say Jesus was crucified under the authority of Pontius Pilate.
- Paul speaks of the death of Jesus and that He was crucified: 1 Corinthians 1:13, 23, 2:2, 8, 2 Corinthians 13:4, Galatians 3:1,Philippians 2:8 Romans 5:6, 8, 106:3, 5, 9-10, 8:34, 14:9, 15, 1 Corinthians 8:11, 11:2615:3, 2 Corinthians 5:14-15, Galatians 2:21,Philippians 2:8, 3:10, Colossians 1:22, 1 Thessalonians 4:14, 5:10
- Other New Testament documents say Jesus was crucified- 1 Peter, etc…
- The Book of Acts (dated 62-65 AD): Jesus was crucified according to the plan of God (Acts 2:23) and that He was raised from the dead and appeared to his disciples (Acts 2:24; 31-32; 3:15-26;10:40-41;17:31;26:2).
- Josephus and Tacitus and some other outside sources speak of the death of Jesus.
The Burial of Jesus
Some skeptics assume since Jesus came from a poor family, his body would have been disposed in the manner of the lower classes, which was typically in a pit grave or trench grave dug into the ground. In other words, according to this hypothesis, although Jesus may have been placed in a tomb by Joseph of Arimathea on late Friday, his body would have then been moved to its final location – a graveyard reserved for criminals – by Saturday night. From this point, it is argued the finding of the empty tomb by the disciples of Jesus resulted in an erroneous conclusion that Jesus had been resurrected. In response, archaeologist Jodi Magness, a non- religious Jewish archaeologist who specializes in the ossuaries at the time of Jesus says the following:
“Jesus came from a modest family that presumably could not afford a rock- cut tomb. Had Joseph not offered to accommodate Jesus’ body his tomb (according to the Gospel accounts) Jesus likely would have been disposed in the manner of the lower classes: in a pit grave or trench grave dug into the ground. When the Gospels tell us that Joseph of Arimathea offered Jesus a spot in his tomb, it is because Jesus’ family did not own a rock- cut tomb and there was no time to prepare a grave- that is there was no time to dig a grave, not hew a rock cut tomb(!)—before the Sabbath. It is not surprising that Joseph, who is described as a wealthy and perhaps even a member of the Sanhedrin, had a rock-cut family tomb. The Gospel accounts seem to describe Joseph placing Jesus’ body in one of the loculi in his family’s tomb.” (12)
Interestingly enough. Magness goes on to say:
“There is no need to assume that the Gospel accounts of Joseph of Arimathea offering Jesus a place in this family tomb are legendary or apologetic. The Gospel accounts of Jesus’s burial appear to be largely consistent with the archeological evidence.” (13)
Israeli archaeologist Shimon Gibson concurs by saying:
“The idea that an executed Jew would have been chucked into a common burial pit after being removed from the cross is unlikely. It may have been the normal practice for criminals of the lower classes and for slaves elsewhere in the Roman Empire, but it is unlikely to have been practiced in Jerusalem because of Jewish religious sensibilities. The truth is the Roman authorities would have wanted to keep the Sanhedrin and locals agreeable.” (14)
Even though Magness and Gibson support the burial account in the Gospels, the question is whether there is any evidence for the practice of moving criminals after a “temporary” burial to a graveyard for criminals. The question is why would Joseph himself want to move the body of Jesus to a temporary graveyard? There is no way to know if Joseph had known some future family members or Joseph himself might die. Thus, he may need the tomb he had utilized for Jesus for a future purpose? Perhaps this would be a reason to relocate the body of Jesus.
Once again, one can assert all the possibilities they want. But the question is whether there is good evidence for such possibilities. We can conclude with the following: All four canonical Gospels state that Joseph of Arimathea asked Pilate for the body of Jesus and, after Pilate granted his request, he wrapped Jesus’ body in a linen cloth and laid in a tomb. At best, a skeptic can throw out the relocation hypothesis as a possibility. But even if skeptics want to postulate that his body was buried in a trench grave, it is a worthless apologetic on their part. Why do I say this? Whether Jesus was buried in a pit or trench grave, or it happens the Gospels are correct about the burial story, skeptics will still have to provide an account for the resurrection appearances and the entire story.
The Resurrection Appearances
Here we must examine explanations for the appearances. First, let’s observe the list of appearances:
• Jesus appears to Mary Magdalene, shortly after his resurrection (Mark 16:9; John 20:11-18)
• Jesus appears to the women returning from the empty tomb (Matthew 28:8-10)
• Jesus appears to two disciples on the road to Emmaus (Mark 16:12,13; Luke 24:13-35)
• Jesus appears to Peter ( Luke 24:34, 1 Corinthians 15:5)
• Jesus appears to his disciples, in Jerusalem. (Mark 16:14-18; Luke 24:36-49; John 20:19-23).
• Jesus again appears to his disciples, in Jerusalem. At this time Thomas is present (John 20:24-29).
• Jesus appears to his disciples on the shore of the Sea of Galilee (Matthew 28:16; John 21:1,2)
• Jesus is seen by 500 believers at one time (1 Corinthians 15:6)
• Jesus appears to James ( 1 Corinthians 15:7)
• Jesus appears to his disciples on a mountain in Galilee (Matthew 28:16-20).
• He appeared to his disciples (Luke 24:50-53).
• He appeared to Paul on the Damascus road (Acts 9:3-6; 1 Corinthians 15:8).
As far as the appearances of Jesus, once again, many critical scholars agree that the disciples at least thought they saw the risen Jesus. For example:
That Jesus’ followers (and later Paul) had resurrection experiences is, in my judgment, a fact. What the reality was that gave rise to the experiences I do not know. “I do not regard deliberate fraud as a worthwhile explanation. Many of the people in these lists were to spend the rest of their lives proclaiming that they had seen the risen Lord, and several of them would die for their cause. Moreover, a calculated deception should have produced great unanimity. Instead, there seem to have been competitors: ‘I saw him first!’ ‘No! I did.’ Paul’s tradition that 500 people saw Jesus at the same time has led some people to suggest that Jesus’ followers suffered mass hysteria. But mass hysteria does not explain the other traditions.” “Finally we know that after his death his followers experienced what they described as the ‘resurrection’: the appearance of a living but transformed person who had actually died. They believed this, they lived it, and they died for it. (15)
It is a historical fact that some of Jesus’ followers came to believe that he had been raised from the dead soon after his execution. We know some of these believers by name; one of them, the apostle Paul, claims quite plainly to have seen Jesus alive after his death. Thus, for the historian, Christianity begins after the death of Jesus, not with the resurrection itself, but with the belief in the resurrection. (16)
Ehrman also says:
We can say with complete certainty that some of his disciples at some later time insisted that he soon appeared to them, convincing them that he had been raised from the dead. (17)
Ehrman also goes onto say:
Historians, of course, have no difficulty whatsoever speaking about the belief in Jesus’ resurrection, since this is a matter of public record. (18)
Why, then, did some of the disciples claim to see Jesus alive after his crucifixion? I don’t doubt at all that some disciples claimed this. We don’t have any of their written testimony, but Paul, writing about twenty-five years later, indicates that this is what they claimed, and I don’t think he is making it up. And he knew are least a couple of them, whom he met just three years after the event (Galatians 1:18-19). (19)
The disciples thought that they had witnessed Jesus’ appearances, which, however they are explained, “is a fact upon which both believer and unbeliever may agree.  Even the most skeptical historian” must do one more thing: “postulate some other event” that is not the disciples’ faith, but the reason for their faith, in order to account for their experiences. Of course, both natural and supernatural options have been proposed. (20)
Gerd Lüdemann, the leading German critic of the resurrection says:
It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ. (21)
What is the best explanation for the resurrection appearances? See our post called What Did The Disciples Mean When They Say “Jesus is Risen”
1.Hacket Fisher, D.H., Historians’ Fallacies: Toward a Logic of Historical Thought (New York: Harper Torchbooks. 1970), 62.
2.Barnett, P.W., Jesus and the Logic of History (Downers Grove, IL: InterVarsity Press. 1997), 138.
3. Crossan, J.D. & Jonathan L. Reed. Excavating Jesus: Beneath the Stones, Behind the Texts (New York: HarperSanFrancisco, A Division of HarperCollins Publishers, 2001), 254.
4. Sanders, E.P., The Historical Figure of Jesus (New York: Penguin Books 1993).
5. Hoover, R.W. and the Jesus Seminar, The Acts of Jesus (Santa Rosa,CA: Polebridge Press, 1998), 466.
6. Donald H. Juel, “The Trial and Death of the Historical Jesus” featured in The Quest For Jesus And The Christian Faith: Word &World Supplement Series 3 (St. Paul Minnesota: Word and World Luther Seminary, 1997), 105.
7. Ehrman, B. interview with Reginald V. Finley Sr., “Who Changed The New Testament and Why”, The Infidel Guy Show, 2008. Available at : http://www.city-data.com/forum/religion-spirituality/1264542-did-jesus-exist-disciple-buddha-america.html#ixzz2pvePXTT1}
8. ____. The New Testament: A Historical Introduction to the Early Christian Writings,(Third Edition New York, Oxford: Oxford University Press, 2004), 221-222.
9. Lüdemann, G. The Resurrection of Jesus Christ: A Historical Inquiry(Amherst, NY: Prometheus, 2004), 50.
10. Crossan, J. D., Jesus: A Revolutionary Biography(San Francisco: HarperSanFrancisco. 1994), 45. While it is true that scholars agree that there are some interpolations in Josephus. But it should be noted that while the manuscript tradition of Testimonium of Josephus has the interpolations, a solid case can be made that the original passage is accurate- especially the part about Jesus being crucified under Pilate. Cornelius Tacitus was a senator and a historian of the Roman Empire. Tacitus confirmed Jesus died by crucifixion during the reign of Tiberius (14-37 CE), under Pilate’s governship (26-36 CE).
11. Martin, D., New Testament History and Literature: The Open Yale Courses Series (New Haven, Yale University Press, 2012), 181.
12. Magness, J. Stone and Dung, Oil and Spit: Jewish Daily Life in the Time of Jesus (Grand Rapids: Eerdmans. 2011), 170.
13. Ibid, 171.
14. Gibson, S. The Final Days of Jesus: The Archaeological Evidence (New York: HarperOne. 2009), 52.
15. Sanders, E.P., The Historical Figure of Jesus (New York: Penguin Books. 1993), 279-280.
16. Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings,(Third Edition New York, Oxford: Oxford University Press. 2004), 276.
17._______. Jesus: Apocalyptic Prophet of the New Millennium (New York: Oxford University, 1999), 230.
18. Ibid, 231.
19. Ehrman, The New Testament: An Historical Introduction to the Early Christian Writings,282.
20. Fuller, R. The Foundations of New Testament Christology(New York: Scribner’s, 1965), 142.
21. Lüdemann, G. What Really Happened to Jesus?, trans. John Bowden (Louisville, Kent.: Westminster John Knox Press, 1995), p. 80. 22.
In discussions about the historicity of the resurrection of Jesus, it is common to start with the Gospels. But in my opinion, I think it is best to back up and start with Paul. After all, Paul’s writings are the earliest records we have for the resurrection of Jesus.
Paul, who was a very competent rabbi who was trained at the rabbinic academy called the House of Hillel by ‘Gamaliel,’ was a key rabbinic leader and member of the Sanhedrin.
One common tactic by skeptics is to say Paul yielded no information about the earthly Jesus. In other words, Paul only speaks of the “heavenly Jesus.” Greg Boyd and Paul Eddy tackle this issue in greater detail in their book The: A Case for the Historical Reliability of the Synoptic Tradition. I have written more on that here in my post called “What Can Paul Tell Us About Jesus.” or see Paul and the Historical Jesus: A Case Study in 1 Corinthians by Stephen J. Bedard.
Another tactic is to assert that since Paul never met Jesus his writings are of no great value. I have heard this objection on several occasions. In response, do you just pitch every writing you have written about someone else if the author never met the person they are writing about? I doubt it. Secondly, remember the following:
As Louis Gottschalk says:
“Written and oral sources are divided into two kinds: primary and secondary. A primary source is the testimony of an eyewitness….A secondary source is the testimony source is the testimony of anyone who is not an eyewitness-that is, of one who was not present at the events of which he tells. A primary source must thus have been produced by a contemporary of the events it narrates. It does not, however, need to be original in the legal sense of the word original-that is, the very document (usually in a written draft) [autographa] whose contents are the subject of discussion-for quite often a later copy or a printed edition will do just as well; and in the case of the Greek and Roman classic seldom are any but later copies available.” (Understanding History, 53-54).
As we see, since Paul was a contemporary of Jesus, he can be considered as a primary source. He also claimed to have a personal encounter with Jesus (Acts 9:5-9).
Furthermore, Ricahrd Bauckham notes in his book Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony that the Greek word for “eyewitness” (autoptai), does not have forensic meaning, and in that sense the English word “eyewitnesses” with its suggestion of a metaphor from the law courts, is a little misleading. The autoptai are simply firsthand observers of those events. Bauckham has followed the work of Samuel Byrskog in arguing that while the Gospels though in some ways are a very distinctive form of historiography, they share broadly in the attitude to eyewitness testimony that was common among historians in the Greco-Roman period. These historians valued above all reports of firsthand experience of the events they recounted.
Best of all was for the historian to have been himself a participant in the events (direct autopsy). Failing that (and no historian was present at all the events he need to recount, not least because some would be simultaneous), they sought informants who could speak from firsthand knowledge and whom they could interview (indirect autopsy).” In other words, Byrskog defines “autopsy,” as a visual means of gathering data about a certain object and can include means that are either direct (being an eyewitness) or indirect (access to eyewitnesses).
Byrskog also claims that such autopsy is arguably used by Paul (1 Cor.9:1; 15:5–8; Gal. 1:16), Luke (Acts 1:21–22; 10:39–41) and John (19:35; 21:24; 1 John 1:1–4).
A little time line may be helpful: Remember Paul’s Letters are dated 48 A.D to 60 A.D. However, the information he receives about the death and resurrection of Jesus predate his writings.
The death of Jesus: 30 A.D.—–33A.D
Paul comes to faith between 33 and 35 A.D.
Paul’s Death: 60-65 A.D.
Temple Destroyed: 70 A.D.
Here are some of Paul’s remarks about the resurrection in his letters:
Romans: Date: 55-56 A.D
Romans 1: 1-5
“ Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord.”
Here we see that:
1. Jesus is a descendant of David
2. Jesus was spoken of in the Tanakh (the O.T.)
3. Jesus rose from the dead
Romans 6: 1-5
“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.”
We see here:
1. Jesus died
2. He was buried
3. He rose from the dead
4. Paul can’t exhort his readers to understand their identity in Jesus without these historical facts
1 Thessalonians: Date: 50 A.D
1 Thess.1: 9 “ For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.”
We see here that 1. Jesus rose from the dead
1 Thess.4: 13-14
“But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.”
Here we see that:
1. Jesus died
2. Jesus rose from the dead
1 Corinthians: 50-55 A.D.
Paul’s usage of the rabbinic terminology “passed on” and “received” (“παραλαμβάνω”) is seen in the creed of 1 Cor. 15:3-8:
“For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve. After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born.”
Here, Paul mentions:
1. Jesus died
2. He was buried
3. He rose
One of the key words in this text is “receive.” While the word “received” (a rabbinical term) can also be used in the New Testament of receiving a message or body of instruction or doctrine (1 Cor.11:23; 15:1, 3; Gal. 1:9, 12 [2x], Col 2:6; 1 Thess 2:13; 4:1; 2 Thess 3:6), it also means means “to receive from another.” This entails that Paul received this information from someone else at an even earlier date. 1 Corinthians is dated 50-55 A.D. Since Jesus was crucified in 30-33 A.D. the letter is only 20-25 years after the death of Jesus. But the actual creed here in 1 Cor. 15 was received by Paul much earlier than 55 A.D.
The majority of scholars who comment think that Paul probably received this information about three years after his conversion, which probably occurred from one to four years after the crucifixion. At that time, Paul visited Jerusalem to speak with Peter and James, each of whom are included in the list of Jesus’ appearances (1 Cor. 15:5, 7; Gal. 1:18–19).This places it at roughly A.D. 32–38.
To read more about this in detail, see my post here called The Earliest Record for The Death and Resurrection of Jesus: 1 Corinthians 15: 3-7.
The point is that Paul received this information long before he even wrote his letter.
In the end, when it comes to the resurrection, I understand why many people start with the Gospels. But from a tactical perspective, I think a wiser approach is to start with Paul.
Also, see “But Paul Never Met Jesus”And Other Bad Arguments About Paul On The Internet
A common Jewish objection that I continue to hear is that Jewish people don’t believe that a human can be sacrificed for sins. In other words, a human can’t atone for the sins of the Jewish people. First, let me give some background to the idea of atonement in Judaism. For Jewish people Yom Kippur, which is also known as Day of Atonement, is the holiest day of the year. Its central themes are atonement and repentance. When the Temple was destroyed in 70 A.D, the religious and social life changed forever for the Jewish people. The Jewish people no longer had a sacrifical system in the Temple. Therefore, the atonement structure was changed to repentance which entails prayer, fasting, and doing mitzvah (good deeds). However, when there as no Temple with a sacrifical system, an argument can also be made that a righteous individual can make atonement for the sins of the nation. But regarding the central claim that Jesus can be a sacrifice or atonement for sin generally leads to the following objections:
- God forbids (human) vicarious atonement (e.g., Exod 32:31-33; Num 35:33; Deut 24:16; II Kgs 14:6; Jer 31:29 [30 in Christian Bibles]; Ezek 18:4,20; Ps 49:7).
- And God prohibits human sacrifices (e.g., Lev 18:21, 24-25; Deut 18:10; Jer 7:31, 19:5; Ezek 23:37,39).
In response: It is true the Bible prohibits human sacrifices (the sacrifice of innocent children in connection with the worship of pagan gods). God judges that. But to say that the Hebrew Bible says there is no basis for human vicarious atonement is not doesn’t line up with the evidence. Let’s look at some of the biblical and extra biblical data:
- Numbers 35: 1-28. The context here is intentional an unintentional manslaughter. In the case of unintentional manslaughter, the innocent manslayer was banished from to the city of refuge where he would remain for life unless the high priest would die and take the place of his own.
- Numbers 25:1-13? Why does God allow Phinehas to kill them and then at the end, God says, ” He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made ATONEMENT for the Israelites.’” In Pslam 106: 13, it says “But Phinehas stood up and intervened, and the plague was checked.This was credited to him as righteousness for endless generations to come.”
- 2 Samuel 21:1-14: the sons from Saul’s family are put to death for the sins of committed by Saul’s household. Their death resulted in God answering prayers to relieve the land of Israel from famine, implying that their death made atonement for the land.
Next point: If the Messiah can’t be sacrificed for sin, why is it that later on in the Jewish literaure, there is a case for a Messiah who can be an atonement? Let’s take a look:
In the Zohar, which is the foundational book of Jewish mysticism, we see a text about the relationship between Isaiah 53 and atonement:
“The Messiah enters the [the Hall of the Sons of Illness] and summons all the diseases and all the diseases and all the pains of the sufferings of Israel that they should come upon him, and all of them come upon him. And would he not thus bring ease to Israel and take their sufferings on himself, no man could endure the sufferings Israel had to undergo because they neglected Torah.” –see Patai- The Messiah Texts, pg 116.
And the Zohar also says “As long as Israel dwelt in the Holy Land, the rituals and sacrifices they performed in the Temple removed all the diseases of the world; now the Messiah removes them from the children of the world” – see Patai- The Messiah Texts, pg 116.
And Orthodox Jewish Rabbi Berel Wein says regarding the sufferings of the Jews being a means of atonement:
“Another consideration tinged the Jewish response to the slaughter of its people. It was an old Jewish tradition dating back to Biblical times that the death of the righteous and innocent served as expiation for the sins the nation or the world. The stories of Isaac and of Nadav and Avihu, the prophetic description of Israel as the long-suffering servant of the Lord, the sacrificial service in the Temple – all served to reinforce this basic concept of the death of the righteous as an atonement for the sins of other men. Jews nurtured this classic idea of the death as an atonement, and this attitude towards their own tragedies was their constant companion throughout their turbulent exile. Therefore, the wholly bleak picture of unreasoning slaughter was somewhat relieved by the fact that the innocent did not die in vain and that the betterment of Israel and humankind somehow was advanced by their “stretching their neck to be slaughtered.” What is amazing is that this abstract, sophisticated, theological thought should have become so ingrained in the psyche of the people that even the least educated and most simplistic of Jews understood the lesson and acted upon it, giving up precious life in a soaring act of belief and affirmation of the better tomorrow. This spirit of the Jews is truly reflected in the historical chronicle of the time: “Would the Holy One, Blessed is he, dispense judgment without justice? But we may say that he whom God loves will be chastised. For since the day the Holy Temple was destroyed, the righteous are seized by death for the iniquities of the generation”–Berel Wein, The Triumph of Survival: The Story of the Jews in the Modern Era 1650-1990 (Brooklyn:Shaar, 1990), 14.
The Shottenstein Talmud, a comprehensive Orthodox Jewish commentary states the following about Isaiah 53:
They [namely, those sitting with Messiah] were afflicted with tzaraas- as disease whose symptoms include discolored patches on the skin (see Leviticus ch. 13). The Messiah himself is likewise afflicted, as stated in Isaiah (53:4). Indeed, it was our diseases that he bore and our pains that he endured, whereas we considered him plagued (i.e. suffering tzaraas [see 98b, note 39], smitten by God and afflicted. This verse teaches that the diseases that the people ought to have suffered because of their sins are borne instead by the Messiah [with reference to the leading Rabbinic commentaries]. – Michael Brown, Answering Jewish Objections to Jesus, Vol 2. (Grand Rapids MI: Baker Books. 2000),157.
Solomon Schechter apeaks about this issue in his book Aspects of Rabbinic Theology:
The atonement of suffering and death is not limited to the suffering person. The atoning death extends to all the generation. This is especially the case with such sufferers as cannot either by reason of their righteous life or by their youth possibly have merited the afflictions which have come upon them. The death of the righteous atones just as well as certain sacrifices [with reference to b.Mo’ed Qatan 28a].‘They are caught (suffer) for their sins of the generation.’ [b Shabbat 32b]. There are also applied to Moses the Scriptural words, ‘And he bore the sins of many’ (Isaiah 53), because of his offering himself as the atonement for Israel’s sin with the golden calf, being ready to sacrifice his very soul for Israel when he said. ‘And if not, blot me, I pray thee, out of my book (that is, from the Book of the Living), which thou hast written’ (Ex. 32) [b. Sotah 14a; b Berakhoth 32a). This readiness to sacrifice oneself for Israel is characteristic of all the great men of Israel, the patriarchs, and the Prophets citing in the same way, whilst also some Rabbis would, on certain occasions, exclaim, ‘Behold I am the atonement for Israel’ [Mekhilta 2a;m. Negaim 2:1]. – Solomon Schechter, Aspects of Rabbinic Theology. London: 1909. Reprint. Woodstock, VT: Jewish Lights, 1994, 310-311.
We also see a case for an atoning Messiah in the Prayer Book For Day of Atonement-The Musaf Prayer
“Messiah our righteousness is departed from us: horror hath seized us, and we have no one to justify us. He hath borne the yoke of our iniquities and our transgression, and is wounded because of our transgressions. He beareth our sins on his shoulder, that He may find pardon for our iniquities. We shall be healed by his wounds, at the time the Eternal will create him (the Messiah) as a new creature. O bring up from the circle of the earth. Raise him up from Seir, to assemble us the second time on Mount Lebanon, By the hand of Yinnon.” -Written by Rabbi Eliezer Kalir around 7th century A.D
Here are some more rabbinical sources: These are taken from Jacques Doukham, One The Way to Emmaus: Five Major Messiainc Prophecies Explained (Clarksville, MD: Lederer Books, 2012), 136-137.
Messiah of Justice [Meshiah Tsidenu], though we are Thy forebears. Thou are greater than we because Thou didst bear the burden of our children’s sins and our great opresssions have fallen upon Thee….Among the peoples of the world Thou didst bring only derision and mockery to Israel…Thy skin did shrink, and thy body did become dry as wood; Thine eyes were hollowed by fasting, and thy strength became like fragmented pottery –all that came to pass because of the sins of the children-()Pesiqta Rabbati, Pisqa 37)
The Messiah King …will offer is heart to implore mercy and longsuffering for Israel, weeping and suffering for Israel, weeping and suffering as it is written in Isaiah 53:5 “He was wounded for our transgressions,” etc: when the Israelites sin, he invokes upon them mercy,as it is written: “Upon him was that chastisement that made us whole, and likewise the Lord has laid on him the iniquity of us all.” And this is what the Holy One—let him be blessed forever!—decreed in order to save Israel and rejoice with Israel on the day of the resurrection. (Bereshit Rabbati on Genesis 24:67)
“Who are you, O great mountain?”…..This refers to the King Messiah. And why is He called “great mountain” Because He is greater than the patriarchs, as it is written in Isaiah 52:13 “Behold my Servant shall deal prudently, He shall be exalted and extolled and be very high.” He will be more “exalted” than Abraham, more “extolled” than Moses and more “high” than the ministering angels. (Tanhuma on Genesis 27:30).
Also, “The Rabbis said: His name is “the leper scholar,” as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted. [Isaiah 53:4].” – Babylonian Talmud, Sanhedrin 98b.
We must not forget Moses Maimonides;(1135-1204 A.D.) His systematic compilation of the Jewish law is known as the Mishne Torah, and is the standard legal text for Judaism to this day. Note: He didn’t think for one bit that Jesus was the Messiah. He says:
What is to be the manner of Messiah’s advent, and where will be the place of his appearance? . . . And Isaiah speaks similarly of the time when he will appear, without his father or mother of family being known, He came up as a sucker before him, and as a root out of the dry earth, etc. But the unique phenomenon attending his manifestation is, that all the kings of the earth will be thrown into terror at the fame of him — their kingdoms will be in consternation, and they themselves will be devising whether to oppose him with arms, or to adopt some different course, confessing, in fact, their inability to contend with him or ignore his presence, and so confounded at the wonders which they will see him work, that they will lay their hands upon their mouth; in the words of Isaiah, when describing the manner in which the kings will hearken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived.” –The Fifty Third Chapter of Isaiah According to Jewish Interpreters (New York: Ktav Publishing House, In. 1969), 5.
John Collins talks about the case for of a pre-existing suffering Messiah:
“In the late-first century CE apocalypses of 4 Ezra and 2 Baruch the messiah dies. His death, however, does not involve suffering and has no atoning significance. In 4 Ezra 7:29-30, the death of the messiah marks the end of a four-hundred-year reign and is the prelude to seven days of primeval silence, followed by the resurrection. In 2 Bar 30:1, “when the time of the appearance of the messiah has been fulfilled” he returns in glory, and then all who sleep in hope of him rise.” Neither scenario bears any similarity to Isaiah 53.” -Collins, Scepter and the Star: The Messiahs of the Dead Sea Scrolls and Other Ancient Literature, New Haven, Conn: Yale University Press, 2007, 124.
Let me close with another comment by Collins:
“The Christian belief (in a suffering Messiah) in such a figure, and the discovery of prophecies relating to him, surely arose in retrospect after the passion and death of Jesus of Nazareth. There is no evidence that any first century Judaism expected such a figure, either in fulfillment of Isaiah 53 or on any other basis. The notion of a suffering and dying messiah eventually found a place in Judaism.” pg 126.
By Eric Chabot, CJFM Midwest Representative
Recently, I wrote a post called The Problem of God’s Visibility and Invisibility. I note the following quote by Marvin Wilson. He says:
“The claim that Jesus is God incarnate is foundational to traditional Christianity but is one of the most difficult concepts for Jews to understand. Going back to early Israelite history, Jews have had a fundamental theological resistance to the idea of God becoming a man. The command to make no image or physical likeness of God has generally led Jews to prefer keeping the worship of God as an abstraction. Jews usually avoid concrete representations or physical symbols of God. It is held that to believe in such would be a departure from the idea of pure monotheism and would compromise the teaching of God’s incorporeality. Christians, however, point to theophanies in the Old Testament. These temporary physical manifestations of God, they claim, indicate that God did occasionally choose to manifest himself in human form to his people. At the end of the day, however, both Jews and Christians subscribe to monotheism. Though paradoxical and mysterious to many, most Christians in the creedal tradition would be comfortable describing themselves as Trinitarian monotheists.”-Wilson, Marvin R, Exploring Our Hebraic Heritage, Wm. B. Eerdmans Publishing Company.
Well known Jewish speaker Ben Shapiro (who is an Orthodox Jewish man) spoke about the issue of the deity of Jesus and other Orthodox Christian and Messianic beliefs about the Messiah. In his interview with Jewish atheist Michael Shermer, Shapiro gave a summary of why he does not believe in Jesus as the Messiah. He says:
“Judaism never posited that there would be God [coming] to earth in physical form and then acting out in the world in that way. Judaism posits that God is beyond space and time. Occasionally he intervenes in history, but he doesn’t take physical form – it’s one of the key beliefs of Judaism, actually, an incorporeal God. The idea is actually foreign to Judaism of a merged God-man who is God in physical form who then dies and is resurrected and all this. It’s just a different idea than exists in Judaism.”- Ben Shapiro, this is taken from one of his Sunday Specials, June 17th, 2018.
What is troubling about these comments are that they are simply false.
Dr. Benjamin D. Sommer, Jewish Professor of Bible and Ancient Semitic Languages at the Jewish Theological Seminary, a non-Messianic Jew, has written a book called ‘The Bodies of God and The World of Ancient Israel’:
He says in this MP3 here called The_Bodies_of_God_and_the_World_:
“When the New Testament talks about Jesus as being some sort of small scale human manifestation of God, it sounds to Jews so utterly pagan, but what I’m suggesting is perhaps the radical idea for us Jews that in fact, it’s not so pagan. That in fact, there was a monotheistic version of this that existed already in the Tanakh. And that the Christian idea, that Jesus, or ‘The Logos’, The Word, as the Gospel of John describes it in it’s opening verses, that the presence of The Word or Jesus in fleshly form – in a human body on the planet earth – is actually God making God self accessible to humanity in a kind of avatar. This is what we were seeing in the ‘J’ and ‘E’ texts [differing Hebrew manuscripts]. This is much less radical than it sounds. Or when the Gospel of John describes God’s Self as coming down and overlapping with Jesus – which is a famous passage early in the Gospel of John – that is actually a fairly old ancient near eastern idea of the reality, or self, of one deity overlapping with some other being. So, this is not just Greek paganism sort of just smoothed on to a Jewish mold, which is a way that a lot of Jews tend to view Christianity. This is actually an old ancient near eastern idea, that is an old semitic idea, that is popping up again among those Jews who were the founders of Christianity. We Jews have always tended to sort of make fun of the trinity. ‘Oh how can there be three that is one? If they’ve got this three part God, even if they call it a triune God, a God that is three yet one, really, really, they are pagans. They are not really monotheists like we Jews are or like the Muslims are. Those Christians are really pagan.’ But I think what we are seeing in the idea of the trinity that there is this one God who manifests Itself in three different ways, that’s actually an old ancient near eastern idea that could function in a polytheistic context as it did for the Babylonians and Canaanites, but it can also function in a monotheistic context as it does I think in the ‘J’ and ‘E’ texts. In fact, to say that three is one, heck, Kabbala [Jewish mysticism] is going to go further than that. They say ten is one. The Zohar says ten is one. Actually certain parts of Kabbala say that within each of the ten spherote has ten spherote within them so that there is a hundred spherote, we are taking this much further than the Christians did. One of the conclusions that I came to, to my shock, when I finished this book [The Bodies of God and The World of Ancient Israel], is that we Jews have no theological objection to the trinity. We Jews for centuries have objected to the trinity, have labeled it pagan, have said: ‘Well, that’s clear. There you can see that the core of Christianity doesn’t come out of the Hebrew Bible, the Tanakh, what they call the Old Testament. Really, they are being disloyal to the monotheism of the Old Testament.’ Actually, I think that’s not true. To my surprise, I came to the conclusion, somewhat to my dismay, I came to the conclusion that we Jews have no theological right to object to the trinity. Theologically, I think that the model of the trinity is an old ancient near eastern idea that shows up in the Tanakh and in a different way shows up in Jewish mysticism as well.”
As far as a Jewish man dying and resurrected being foreign to Judaism, I discuss both of these issues in my two booklets here.
These books are available through CJF Ministries.
Also, see our post called “Why Would God Become a Jewish Man?”
By Eric Chabot, CJFM Midwest Representative
We are two days away from 2020 and a new decade. Some will be asking God for a new vision or a stong leading on what to do this year. Over the years, I have read a slew of books on Decision Making and the Will of God. Here are some things that we can be sure are God’s will for your life. God has spoken in the text. Thus, you don’t need to sit around for months and wait for a still small voice telling you what to do. It is not that complicated. (Note: I am aware nobody does this perfectly and we all fall short in implementing these things). It is God’s will for you to do the following in 2020:
- Share your faith and make disciples of others into the person of Jesus (Matt 28:19). So if you are a 20-year-old Christian that still doesn’t know what the Gospel is or how to disciple anyone, you aren’t doing God’s will.
- Abstain from sexual immorality (1 Thess. 4: 3-7).
- Rejoice always, pray continually, giving thanks in all circumstances (1 Thess. 5: 16-18).
- Offer your bodies as a living sacrifice, holy and pleasing to God—and be transformed by the renewing of your mind (Rom 12: 1-2).
- Pray at all times in the Spirit (Eph. 6:18).
- Promote unity among your brothers and sisters (John 17: 20-23).
- Love radically and unconditionally (1 Cor.13: 4-13).
- Know God and his Son Jesus the Messiah so that you may truly experience the quality of eternal life right now (John 17: 3).
- Try to avoid the deeds of the flesh and experience the fruit of the Spirit (Gal. 5: 19-25).
- Know the role of the Holy Spirit in your life (John 14-16).
- Know what you believe and why you believe and be able to give a reason for the hope within you to others (1. Peter 3: 15-16).
- Find contentment in God (1 Tim. 6:6-7: Heb. 13: 5).
- Forgive others so you can be set free ( Matthew 18:21-22).
- Work on training your mind to dwell on those things that are honorable, true, praiseworthy, and pure (Phil. 4: 8).
- Try to avoid idolatry (Exod. 20: 23). An idol is anything that consumes you other than God. You find your entire identity in it and grab onto it. If it is threatened, you have a meltdown. Notice how politics can do that!
These are just a few tips for the New Year. May God bless you with the energy you need to accomplish what you lay before Him.
By Eric Chabot, CJFM Midwest Representative
“I used to think the becoming incarnate was impossible for God. But recently I have come to the conclusion that it is un-Jewish to say that this is something that the God of the Bible cannot do, that he cannot come that close. I have second thoughts about the incarnation.” -The late Orthodox Jewish scholar Pinchas Lapide.” (1)
Over the years I have heard the objection that the deity of Jesus was something that was invented by the Christian Church. For the Muslim, Jesus is regarded as a prophet, but is certainly not God in human flesh. Furthermore, for the majority in the Jewish community, it has been said that the incarnation doesn’t find it’s roots in Judaism. I have also heard the objection that Jesus never claimed to be God.
In order to cover all these issues, I would have to type up several posts. So I hope to clear up a few issues here:
For starters, there are some good reasons as to why Jesus would never say “I am God.” The Hebrew Bible forbids worshiping anyone other than the God of Israel (Ex. 20:1–5; Deut. 5:6–9). For Jesus to ever say something so explicit would insinuate that he was calling upon his audience to believe in two “Gods”- the God of Israel and Jesus. And to Gentiles this would allow Jesus to fit nicely into their polytheism (the belief in many gods).
In Judaism, there is a term called “avodah zarah” which is defined as the formal recognition or worship as God of an entity that is in fact not God. In other words, any acceptance of a non-divine entity as your deity is a form of avodah zarah. (2)
Remember, no Greek or Roman myth spoke of the literal incarnation of a monotheistic God followed by his death and physical resurrection. The attempt to say that the Jewish believers were simply emulating the Gentiles in their polytheism won’t work. After all, there are several references to the negative views of Gentile polytheism (Acts 17: 22-23; 1 Cor 8:5). The New Testament shows that the early Jewish believers have negative views of gentile polytheism (Acts 17: 22-23; 1 Cor 8:5). The Jewish people regard Gentiles as both sinful (Gal 2:5) and idolatrous (Rom 1:23). Also, the old argument that Jesus’ divinity was simply borrowed from paganism or some sort of mystery religion is overly problematic. Scholars were showing the inherent problems with this thesis as far back as the 1970’s. If anything, the Jewish people were resistant to Hellenism and paganism.
Titles for Jesus
So as we look at the incarnation, we can observe that several of the Christological titles for Jesus in the New Testament find their foundation in Judaism. So let’s look at some of these titles and see if we can learn about the Jewish background of the incarnation.
One aspect of looking at Jesus’ deity draws on Israel’s Wisdom literature. Israel’s Wisdom literature includes books such as Proverbs, Job, Ecclesiastes, Sirach, and the Wisdom of Solomon. Protestants do not accept Sirach and the Wisdom of Solomon as part of their canon. In examining the following texts, it can be observed there are amazing similarities. Hence, it would be hard to deny that the “high” Christology of the New Testament was not greatly influenced by Wisdom Christology. By the way, Christology is the study of the person of Jesus. First century Jewish people were strongly monotheistic, so to them, the figure of Wisdom was not a second God. Wisdom is described not only as a personification of God, but as a separate person from God.
One passage in the New Testament that plays a pivotal role to the deity of Jesus is John 1: 1-3, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being.” The theme of incarnate Word of God is displayed in other New Testament Scriptures such as 1 Cor. 8:6; Col.1:15-17; Heb.1:2-3; Rev.3:14.
The point of these Christological passages is that God created the world through Jesus and by Jesus. Scholars who specialize in Christology have labored to find an explanation for pre-existence in Judaism that can form the background for Christology. As Oskar Skarsaune notes in his book In The Shadow of the Temple: Jewish Influences on Early Christianity, “The question becomes which thing or person-which X-is playing an imperative role in Judaism in statements such as “God created the world through X,” then the answer can be explained by glancing at the Jewish writings of the Second Temple period; the only explanation for such an X is the Wisdom of God.” (3)
For example, some of the Scriptures speaking of the Wisdom of God are seen in Prov. 3:19, “The LORD by wisdom founded the earth, By understanding He established the heavens,” as well as in Prov. 8:29-30, “When He set for the sea its boundary so that the water would not transgress His command, when He marked out the foundations of the earth; then I was beside Him, as a master workman.” Here is a look at some Wisdom texts:
1.Wisdom: is seen with God at creation (Prov. 8: 27-30; Wis. 9:9; Sir. 1:1). Jesus: is seen with God at creation (John 1: 8).
2.Wisdom: God created the world by Wisdom (Wis. 7:22; 9:1-2; Prov. 8:27). Jesus: God created the world by the Word (Jesus) (John 1:3).
3.Wisdom: Is the “pure emanation of the glory of God” (Wis. 7:25-26). Jesus: is the “Reflection of God’s glory and the exact imprint of God’s very being (Heb. 1:3; Col 1:15).
4.Wisdom: Invitation to draw near, bear Wisdom’s yoke and learn (Sir. 51:23). Jesus: Invitation to draw near and take “my yoke….and learn from me (Matt 11: 28).
5.Wisdom: Whoever finds wisdom finds life (Prov. 8: 35; Bar. 4:1). Jesus: Is the giver of life (John 6: 33-35; 10:10).
6.Wisdom: People reject Wisdom and find ruin (Prov. 1: 24-31; 8:36; Sir 15:7). Jesus: People who reject Wisdom are lost (John 3:16-21).
7.Wisdom: Has its dwelling place in Israel (Sir. 34:8; Wis. 9:10; Prov. 8:31). Jesus: Has come from God into the world (John 1:1; 9-11). (4)
As Skarsaune says:
“Jesus appears in roles and functions that burst all previously known categories in Judaism. He was a prophet, but more than a prophet. He was a teacher but taught with a power and authority completely unknown to the rabbis. He could set his authority alongside of, yes, even “over” God’s authority in the Law. He could utter words with creative power. In a Jewish environment zealous for the law, only one category was “large enough” to contain the description of Jesus: the category of Wisdom.” (5)
2. Lord (Gk. Kyrios)
One of the most common Christological title that Luke uses in the book of Acts in regards to Jesus is “Lord.” In Acts 1:24, the disciples address Jesus as “Lord” and acknowledge that he knows the hearts of all people. Hence, the willingness to do this place Jesus in a role attributed to God in Jewish expectation.” For a Jewish person, when the title “Lord” (Heb. Adonai) was used in place of the divine name YHWH, this was the highest designation a Jewish person could use for deity.
As Baker”s Evangelical Dictionary of Theology notes:
“While kyrios was common as a polite, even honorific title for “sir” or “master, “calling Jesus “Lord” to imply divine associations or identity was by no means a convention readily adopted from the Roman world. In Jesus’ more Eastern but militantly monotheistic Jewish milieu, where the title’s application to humans to connote divinity was not only absent but anathema, the title is an eloquent tribute to the astonishing impression he made. It also points to the prerogatives he holds. Since Jesus is Lord, he shares with the Father qualities like deity ( Rom 9:5 ), preexistence ( John 8:58 ), holiness ( Heb 4:15 ), and compassion ( 1 John 4:9 ), to name just a few. He is co-creator ( Col 1:16 ) and co-regent, presiding in power at the Father’s right hand ( Acts 2:33 ; Eph 1:20 ; Heb 1:3 ), where he intercedes for God’s people ( Rom 8:34 ) and from whence, as the Creed states, he will return to judge the living and dead ( 2 Thess 1:7-8 ).” (6)
3. Jesus is given “The Name”
What is even more significant is the statement in Acts 4:12: “And there is salvation in no one else; for there is no other NAME under heaven that has been given among men by which we must be saved.” How could Jesus be declared as the only one whom God’s salvation is effected? In the ancient world, a name was not merely what someone was called, but rather the identification of the being and essence of its bearer.
James R. Edwards summarizes the importance of this issue:
“In the ancient world, a name was not merely what someone was called, but rather the identifi cation of the being and essence of its bearer. To the Jewish people, an idol could not properly have a “name” because it has no being represented by the name (Is. 44:9-21). The “name” to which the apostles refer does not signify an event, but a person, in whom the authority and power of God was active in salvation. The saving activity of God was and is expressed in the name of Jesus Christ.The name of Jesus is thereby linked in the closest possible way to the name of God. “No other name” does not refer to a second name of God, but to the unity of God with Jesus, signifying one name, one nature, one saving activity. The shared nature of God and Jesus is signaled in the most striking way by the custom of the early church to pray to God in the name of Jesus.” (7)
So just as in the Hebrew Bible where the name of God represents the person of God and all that he is, so in the New Testament “the Name” represents all who Jesus is as Lord and Savior.
4. Jesus is the New Temple
According to Jewish law, the claim to be the Messiah was not a criminal, nor capital offense. Therefore, the claim to be the Messiah was not even a blasphemous claim. (8) Why was Jesus accused of blasphemy? According to Mark 14:62, Jesus affirmed the chief priests question that He is the Messiah, the Son of God, and the Coming Son of Man who would judge the world. This was considered a claim for deity since the eschatological authority of judgment was for God alone. Jesus provoked the indignation of his opponents because of His application of Daniel 7:13 and Psalm 110:1 to himself. Also, many parables, which are universally acknowledged by critical scholars to be authentic to the historical Jesus, show that Jesus believed himself to be able to forgive sins against God (Matt. 9:2; Mark 2: 1-12).
Forgiving sins was something that was designated for God alone (Exod. 34: 6-7; Neh.9:17; Dan. 9:9) and it was something that was done only in the Temple along with the proper sacrifice. So it can be seen that Jesus acts as if He is the Temple in person. In Mark 14:58, it says,”We heard him say, ‘I will destroy this man-made temple and in three days will build another, not made by man.’ The Jewish leadership knew that God was the one who was responsible for building the temple (Ex. 15:17; 1 En. 90:28-29).(9)
Also, God is the only one that is permitted to announce and threaten the destruction of the temple (Jer. 7:12-13; 26:4-6, 9;1 En.90:28-29). (10) It is also evident that one reasons Jesus was accused of blasphemy was because He usurped God’s authority by making himself to actually be God (Jn. 10:33, 36). Not only was this considered to be blasphemous, it was worthy of the death penalty (Matt. 26:63-66; Mk. 14:61-65). (10)
5. Jesus as the Shechinah
In the Bible, the Shechinah is the visible manifestation of the presence of God in which He descends to dwell among men. While the Hebrew form of the glory of the Lord is Kvod Adonai, the Greek title is Doxa Kurion. The Hebrew form Schechinah, from the root “shachan,” means “dwelling” while the Greek word “Skeinei” means to tabernacle.
The Shechinah glory is seen in the Tankah in places such as Gen.3:8; 23-24; Ex.3;1-5; 13:21-22; 14;19-20; 24; 16:6-12; 33:17-23; 34:5-9. In these Scriptures, the Shechinah is seen in a variety of visible manifestations such as light, fire, cloud, the Angel of the Lord, or a combination of all of these. The ultimate manifestation of the Shechinah was seen in the giving of the Torah at Mt. Sinai (Ex.19:16-20).
The Shechinah continued to dwell in the holy of holies in Tabernacle and the Temple (Ex.29:42-46; 40:34-38; 1 Kin.8:10-13). Upon the return of the Jewish people from the Babylonian captivity, the second temple was finished. However, the Shechinah was not present in this temple. Haggai 2:39 is a critical passage since it discusses that the Shechinah would return in an even different and more profound way. Therefore, in relation to the incarnation, the Shechinah takes on greater significance in John 1: 1-14. As John says, “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.” As already stated, the Greek word “Skeinei” means to tabernacle. John 1:14 literally says,” the Word became flesh and tabernacled among us.”
The story of Jesus has tremendous parallels to the Shechinah story in the Hebrew Bible. In the Hebrew Bible, the Shechinah would appear and disappear at certain times while eventually making a permanent home in the tabernacle and the temple; the Shechinah also departed from the Mount of Olives. Likewise, in the New Testament, Jesus as the visible manifestation of the Shechinah, also appeared and disappeared; He also departed from Israel from the Mount of Olives. (11)
Remember, the rabbis could speak of taking upon oneself the yoke of Torah or the yoke of the kingdom; Jesus said, “Take my yoke upon you, and learn from me.” (Mt 11:29). Also, the rabbis could say that if two or three men sat together, having the words of Torah among them, the shekhina (God’s own presence) would dwell on them (M Avot 3:2) ; Jesus said, “Where two or three are gathered in my name, I will be among them” (12)
6. The Word/The Memra
In the Hebrew Bible, the “Word” is discussed in a manner that takes on an independent existence of its own. As seen in John 1:1-2, the “Word” has a unique relationship with God; all things were made through Him. In this passage, John is emphasizing that the Word is with God and yet God at the same time. Paul taught a similar theme in 1 Cor. 8:6 when he says “For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.”
There are other New Testament passages that communicate that the Word is Messiah Himself (Eph.3:17 and Col. 3:16; 1 Pet.1:3; John.8:31;15:17). There are also other passages in the Hebrew Bible that speak of the significance of the Word such as Ps. 33:6,“By the word of the LORD the heavens were made,” while in Ps.107:20 the divine word is sent on a mission: “He sent out his word and healed them, and delivered them from their destruction.” But why is the Christological title “Word” so significant in relation to Jewish monotheism in the first century?
In Judaism, one of the most common themes was that God was “untouchable,” or totally transcendent. Therefore, there had to be a way to describe a connection between God and his creation. (14)
Within Rabbinic thought, the way to provide the connection or link between God and his creation was what was called “The Word” or in Aramaic, the “Memra.” (15) The Targums, which were paraphrases of the Hebrew Scriptures play a significant role in how to understand the Memra. Since some Jewish people no longer spoke and understood Hebrew but grew up speaking Aramaic, they could only follow along in a public reading if they read from a Targum. The Aramic Targums employed the term “Memra” that translates into Greek as “Logos.” (16)
While John’s concept of the Logos is of a personal being (Christ), the Greeks thought of it as an impersonal rational principle. A good way to try to understand the term “Memra,” is to see what a passage in Genesis would have sounded like to a Jewish person hearing the public reading of a Targum. In Gen.3:8, most people who would have heard the Hebrew would have understood it as “And they heard the sound of the Word of the Lord God as He was walking in the garden.” (17) Therefore, it was not the Lord who was walking in the garden, it was the Memra’ (Word) of the Lord. The Word was not just an “it”; this Word was a him.” (18)
Conclusion: Why the Incarnation?
One of the most important themes of the Bible is that since God is free and personal, that he acts on behalf of those whom he loves, and that his actions includes already within history, a partial disclosure of his nature, attributes, and intensions. The God of Israel is a God who is relational and wants people to come to know Him. The principle of progressive revelation means that God does not reveal everything at once. In progressive revelation, there are many cases where the New Testament declares explicitly what was only implicit in the Hebrew Bible. One of these truths is the Jesus is the long awaited Messiah who takes away not only the sins of Israel, but the entire world (John 1: 29; 3: 16). Although general revelation shows man is under condemnation, it is not sufficient for salvation. If the God of the Bible is a good God, it would make sense that He would give a fuller revelation of Himself to humanity.
In Matthew 16: 13-17, it says that when Jesus came into the district of Caesarea Philippi, He was asking His disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter answered, “You are the Christ, the Son of the living God.” And Jesus said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.”
In conclusion, a question that we all have to ask is, “Who is Jesus?”
1. Skarsaune, O, In The Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, ILL: Intervarsity Press, 2002), 335-36.
2. Berger, D, The Rebbe, The Messiah, And The Scandal Of Orthodox Indifference. Portland, Oregon: The Littman Library of Jewish Civilization. 2001, 171-173.
3. Skarsaune, In The Shadow of the Temple: Jewish Influences on Early Christianity. 320-337.
4. Holmgren, F.C., The Old Testament: The Significance of Jesus-Embracing Change-Maintaining Christian Identity. Grand Rapids, MI: Eerdmans Publishing Co. 1999, 157.
5. Skarsaune, O. Incarnation: Myth or Fact? St. Louis, MO: Concordia Publishing House 1991, 35-36.
6. This is available online at http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/jesus-christ-name-and-titles-of.html
7. These issues were pointed out in Edwards, J.R., Is Jesus the Only Savior? Grand Rapids, MI: Eerdmans Publishing Group, 2005.
8. See Bock, D.L., Blasphemy and Exaltation in Judaism: The Charge Against Jesus in Mark 14:53-65. Grand Rapids, MI: Baker Books, 1998.
9. Craig, W.L., Reasonable Faith: Third Edition. Wheaton, Illinois: Crossway Books, 2008, 307.
11. These points were laid out systematically in Fruchtenbaum, A.G, The Footsteps of Messiah: A Study of Prophetic Events. Tustin CA: Ariel Press, 1977, 409-432.
12. Skarsaune, In The Shadow of the Temple: Jewish Influences on Early Christianity, 331.
13. Skarsaune, Incarnation: Myth or Fact?, 131.
14. Brown, M. Theological Objections, vol 2 of Answering Jewish Objections to Jesus Grand Rapids MI: Baker Books, 2000, 18.
In Mark 12.28-34 we find a scribe asking Jesus a serious question, “What commandment is the foremost of all?” Jesus replied by saying, “Hear, O Israel! The Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” Jesus then added a second commandment (from Leviticus 19.18) when he said, “The second is this, You shall love your neighbor as yourself.”
Here we see the Shema is the central creed for Jesus! Jesus is quoting from Deut. 6:4-9:
“Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart.You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.You shall write them on the doorposts of your house and on your gates.”
“Shema Israel, Adonai elohenu, Adonai echad.” These six words begin the Shema (pronounced “shmah”), three sections of Scripture repeated twice daily to remind each Jewish person of his or her commitment to God (Deuteronomy 6: 4– 9; 11: 13–21; Numbers 15: 37– 41).
In the Tanakh (the acronym that is formed from the first three parts of the Hebrew Bible: Torah (the first five books of the Bible), Nevi’ im (the Prophets), and K’ tuvim (the Writings), the Hebrew word for heart is “leb,” or “lebad.” While the word “heart” is used as a metaphor to describe the physical organ, from a biblical standpoint, it is also the center or defining element of the entire person. It can be seen as the seat of the person’s intellectual, emotional, affective, and volitional life. In the New Testament, the word “heart” (Gr.kardia) came to stand for man’s entire mental and moral activity, both the rational and the emotional elements. Therefore, biblical faith involves a commitment of the whole person.
In the Shema, hearing is directly related to taking heed and taking action with what you’ve heard. And if you don’t act, you’ve never heard. Hence, in Deut. : 6: 4-9, we see who our God is and how we should respond to him. It should be a holistic commitment towards him. We love our God with our emotions, our actions, our entire beings (including our minds).
When we come to faith, God goes to work on redeeming the entire person. And this is also related to how we are created in God’s image.
Remember the following:
1.The heart is the center of Moral Activity :The passage we always quote is, “The heart is deceitful above all things, and desperately wicked; Who can know it? (Jeremiah 17:9).”
2. The heart is related to Emotional Functions: "Do not let your hearts be troubled. You believe in God; believe also in me.”- John 14: 1.
3. The heart functions as the conscience. After Peter's sermon the audience was "cut to the heart" (Acts 2:37 ). David prays that God would create for him a pure heart to replace his defiled conscience (Psalm 51:10 ).
4. The heart is related to our wills: Finally, the heart plans, makes commitments, and decides:. "In his heart a man plans his course, but the Lord determines his steps" (Proverbs 16:9 ).
5. The heart is related to intellectual activity and thinking (Matthew 9:4): Yeshua says to his audience, “ Knowing their thoughts, Jesus said, “Why do you entertain evil thoughts in your hearts?” Yeshua says “For out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander. These are what defile a person; but eating with unwashed hands does not defile them.”- Matthew 15: 19-20.
Remember, Biblical faith is a holistic commitment to God. It is a commitment that calls for us to submit our mind, emotions, and will all to the glory of God.
The word Messiah”-“Anointed One” (Heb. messiah),(Gk. Christos) is derived from verbs that have the general meaning of “to rub something” or, more specifically, “to anoint someone.”
The Jewish Scriptures records the anointing with oil of priests ( Exod. 29:1-9 ), kings (1 Sam 10:1;2 Sam 2:4;1 Kings 1:34), and sometimes prophets (1 Kings 19:16b) as a sign of their special function in the Jewish community. Also, when God anointed or authorized for leadership, in many cases he provided the empowering of the Holy Spirit to do complete the task (1 Sam. 16:13; Isa. 61:1). However, just because someone was anointed in the Old Testament to perform a specific task doesn’t mean they are “the Messiah.” The messianic concept also has a wider dimension than the royal, priestly, and/or prophetic person. Included in this wider view are some of the characteristics, tasks, goals, means, and consequences of the messianic person.
Other names were used to describe the messianic person other than the “Messiah.” Some of the names include Son of David, Son of God, Son of Man, Prophet, Elect One, Servant, Prince, Branch, Root, Scepter, Star, Chosen One, and Coming One. Therefore, to say Jesus is the Messiah is like asking whether he is the Son of Man, Prophet, Branch, etc.
Let’s look at a name for the Messiah which is “Branch.” “Branch” or “Sprout” comes from Hebrew word “tzemach” or “netser.” I offer some comments after each Branch passage.
The Branch in Zechariah
“Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him. And the Lord said to Satan, “The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?” Now Joshua was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by. And the angel of the Lord solemnly assured Joshua, “Thus says the Lord of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, I will engrave its inscription, declares the Lord of hosts, and I will remove the iniquity of this land in a single day. In that day, declares the Lord of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree.” (Zech 3: 1-10)
- Here the branch is given a traditional royal Davidic title “my servant”
- There seems to be a distinction between Joshua and the figure who is the branch.
- Joshua is cleansed and commissioned.
- Zech 3:1-10; Jer. 33:14-26 anticipated a royal branch to arrive shortly after the people would return from the exile and the priesthood was reconsecrated.
- Many commentators (both Jewish and Christian) have attempted to see the Branch as Zerubbabel. However, this would conflict with the other “Branch” passages (see below). Also, Zerubbabel only came as governor, not a king. While we can note that Zerubbabel built the second temple in 516 B.C. the Messiah will build the Temple in the new age (Isa. 2: 2-4; Eze. 40-42; Mic:4:1-5; Hag 2:7-9).
“And say to him, ‘Thus says the Lord of hosts, “Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord. It is he who shall build the temple of the Lord and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both.”’ And the crown shall be in the temple of the Lord as a reminder to Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. “And those who are far off shall come and help to build the temple of the Lord. And you shall know that the Lord of hosts has sent me to you. And this shall come to pass, if you will diligently obey the voice of the Lord your God.” (Zech. 6: 12-15)
Here we see the following:
- Zechariah unites two offices that were forbidden to be held by a priest or a king (2 Chron.26:16-23).
- Crowns symbolize a king and priest.
- Zechariah reveals that the priestly and kingly functions can be combined in one person.
- Who is the referent? The royal branch did not arrive on the scene (read Zech 9-14). To no priest has ever such an event happened.
- The referent here will sit on the throne of David and rule, not Joshua.
- If it is referring to Jesus, in the first coming he becomes the Temple (John 2: 18-22). But then he will be part of the Millenial Temple:(Isa. 2: 2-4; Eze. 40-42; Mic:4:1-5; Hag 2:7-9).
Theodore Laetsch states the following:
Joshua was not to pronounced king of Jerusalem. Such a transference of the royal crown from the tribe of Judah and the house of David to the tribe of Levi would have been not only obnoxious to the Jews, but also have voided all the promises of the Lord to the tribe of Judah (Gen 49:0ff) and to the house of David (2 Sam. 7:12ff). The Lord will not contradict Himself, or the prophet the high priest, and the governor would have been guilty of a despicable, blasphemous deception. (1)
Regarding this text, Walter Kaiser also points out the following:
So He shall be called a priest on His throne, and the counsel of peace shall be between them both (v.13d, e). This is the greatest Old Testament passage on the fact that the coming Messiah will be both a Davidic King a Priest (cf. Heb 7). So amazing is this prediction that it has troubled many a commentator. Was it likely that a “priest” would “sit upon His throne?” The Greek Septuagint attempts to soften this prediction by substituting “in His right hand” for “on His throne.” But as we know from the royal Psalms (e.g.,Ps. 110:4), the Annointed One would exercise as everlasting priesthood in addition to His royal and prophetic offices. Thus Zechariah daringly combines the priestly and kingly offices into one person, “the Branch.” (2)
Given that Kaiser mentions Psalm 110:1-4, I will mention he following about ts text: While David did perform priestly functions, he could not be a priest forever because he died (and remained dead, so far as his physical existence is concerned). So if the Messiah is to be David’s son, then how can he also be a priest, unless he is of a different line of priests, one that was before and in some capacity greater than the line of Levitical priesthood? And how could he be a priest forever? He would have to not die.
We need a descendant of David that is greater than David, and he must also serve as priest in some way outside of the qualification of being a Levite, and must do so forever. But then the Psalmist answers the his own riddle: The priest would be of the order (not the line) of Melchizedek – a king of Righteousness and of Peace. And the very way that he would be of the order of Melchizedek is by virtue of being a priest forever – without end. Melchizedek was, as you recall, greater than Abraham – having been before Abraham.
Finally, regarding both of the Branch texts in Zechariah, John B. Metzger offers some helpful comments:
God uses words that should not be missed or counted as insignificant. When He calls the BRANCH a servant when speaking to Joshua, He is referring to the basic ministry of the priest. The priest was a servant of the Lord who mediated between the people and their God. These two passages in Zechariah 3:8 and 6:12-13 are extremely important in understanding the full ministry of the BRANCH, as understood from Isaiah, Jeremiah, and now Zechariah. (3)
The Branch in Jeremiah
“Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.’ “Therefore, behold, the days are coming, declares the Lord, when they shall no longer say, ‘As the Lord lives who brought up the people of Israel out of the land of Egypt,’ but ‘As the Lord lives who brought up and led the offspring of the house of Israel out of the north country and out of all the countries where he[ahad driven them.’ Then they shall dwell in their own land.” (Jer. 23: 5-7)
The context is that Israel is dwelling safely in the land. Hence, the text could be considered part of what it is called Prophetic Telescoping. Prophetic Telescoping is prophecy that bridges the First and Second Comings of the Messiah. In this way, prophecy telescopes forward to a time. The prophets saw future events as distant “peaks” (i.e., events) without an awareness of the large time gaps between them. Also, the prophets understood that history had two major periods—the present age and the age to come–although they did not always make a hard distinction between the two. Prophetic Telescoping stresses progressive revelation which means that God does not reveal everything at once. There are texts that are fulfilled in the first appearance of Jesus. But there is another part that will be fulfilled in the future. In this sense, the Messiah will build the Temple in the new age (Isa. 2: 2-4; Eze. 40-42; Mic:4:1-5; Hag 2:7-9). In other words, one day the Messiah will be King over His people (Matt. 19:28).
The Branch in Isaiah
“In that day the branch of the Lord shall be beautiful and glorious, and the fruit of the land shall be the pride and honor of the survivors of Israel. And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. Then the Lord will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.” (Isa.4: 2-6)
A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. The Spirit of the Lord will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord— and he will delight in the fear of the Lord. He will not judge by what he sees with his eyes, or decide by what he hears with his ears but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. Righteousness will be his belt and faithfulness the sash around his waist. The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea.-Isa. 11: 1-9
Here we see no mention of the word “Messiah.” However, we do see the impact of the rule of Messiah in that the world is a different place. It looks as if there is some sort of utopian order. Christians can try to apply vs 1-5 to the first appearance of Jesus . But now we go to read the rest of the chapter:
In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious. In that day the Lord will reach out his hand a second time to reclaim the surviving remnant of his people from Assyria, from Lower Egypt, from Upper Egypt, from Cush, from Elam, from Babylonia,from Hamath and from the islands of the Mediterranean. He will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four quarters of the earth. Ephraim’s jealousy will vanish, and Judah’s enemies will be destroyed; Ephraim will not be jealous of Judah, nor Judah hostile toward Ephraim. They will swoop down on the slopes of Philistia to the west; together they will plunder the people to the east. They will subdue Edom and Moab, and the Ammonites will be subject to them. The Lord will dry up the gulf of the Egyptian sea; with a scorching wind he will sweep his hand over the Euphrates River. He will break it up into seven streams so that anyone can cross over in sandals. There will be a highway for the remnant of his people that is left from Assyria, as there was for Israel when they came up from Egypt.” –Isa. 11: 6-16.
It could not be more evident that vs 10-16 have not come to pass yet.
Isa 53:2:“ For He grew up before Him like a tender shoot, And like a root out of parched ground; He has no stately form or majesty That we should look upon Him, Nor appearance that we should be attracted to Him.”
A canonical reading shows how Isaiah connects between the servant of Isaiah 53 and the coming King of Isaiah 11:1-16. In verse one it says, “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.” This indicates the Servant is a royal figure who is a Davidic King. Also, as Daniel I. Block notes, when the messiah is both characterized as a servant with a specific name, that name is always “David” or a person with a Davidic connection:
And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken. (Ezek. 34: 23-24)
Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’ (Jer. 23: 5-6)
Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. (Zech. 3:8) (4)
Note: To see how the Suffering/Atoning Messiah is treated in the Jewish literature, see here:
The Messiah was to be both Priest and King. In other words, the Messiah has a dual role- as a priest he would provide atonement and make intercession for the people. As a King, he would rule and reign! As the Jewish Messiah, Jesus is the ideal sufferer for the nation the representative King, the one greater than David.
- Theodore Laetsch, The Minor Prophets (St. Louis:Concordia, 1956) 439.
- Walter Kaiser, The Commincator’s Commentary: Micah—Malachi. 21 vols. (Waco, TX: Word Books. 1992).
- John B. Metzger, Discovering The Mystery of the Unity of God (San Antonio, Ariel Ministries; 2010), 610.
- Daniel I. Block, “My Servant David: Ancient Israel’s Visions of the Messiah” in Richard S. Hess and M. Daniel Carroll R, Israel’s Messiah In The Bible and The Dead Sea Scrolls (Grand Rapids, MI: Baker Books, 2003), 48