Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire ... more Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire to portray Jesus either as Isaiah’s ‘suffering servant’ or as Israel’s unexpectedly compassionate Davidic messianic king. It comes instead from the gospel writer’s conviction that the signal characteristic of Jesus’ early ministry – his healing of all who came to him (Mt. 4.23-25; 8.16) – must have divine and therefore scriptural warrant. The only scriptural text that speaks of healing in such comprehensive and eschatological terms is Isa. 53.4. Since Matthew’s use of Isaiah elsewhere indicates that he is aware of a verse’s larger context, his deliberate truncation of Isa. 53.4 and his translation choices strongly suggest that for him Jesus’ divinely authoritative healings (cf. Mt. 9.8) constitute the inauguration, in Jesus’ own lifetime, of Yahweh’s long-promised removal of covenant curses upon his rebellious and exiled people (Deut. 28.59-61).
Sound bites work because they strikingly capture a pithy thought, in a way that the average perso... more Sound bites work because they strikingly capture a pithy thought, in a way that the average person can readily remember. For this reason-and in spite of their modern-media-attuned name-"sound bites" are not a new phenomenon. The ancients called them aphorisms, or "delimitations"-not quite as sparkling, but it meant what it said: an original, laconic saying that expressed something definitively. Your average first-century urbanite knew scores of them: "marry well," "pick your time," "a cost to every commitment," "nothing to excess." Jesus was surely not the first to speak in such ways. But he was among the most adept: "love your neighbor," "Sabbath was made for people, not people for the Sabbath," "blessed are the poor in spirit," "I have come not to call the righteous but sinners," and the justly famous "golden rule": "do to others what you would have them do to you." Self-important intellectuals might sometimes be tempted to smile at such rustic simplicity. But if one wants to change the world, one must engage with the mass of humanity. Given the gospel's unrivalled influence on human history, Jesus clearly knew what he was doing. Unsurprisingly, many Christians' knowledge of Jesus consists largely of a scattering of these isolated sayings, along with a few stand-out stories (e.g. casting out demons, healings, multiplication of the loaves and fish, calming the storm, his encounters with Zacchaeus and the woman caught in adultery, and his final action in the Temple), all of which are bracketed by the annually celebrated events of Christmas and Easter. But as a moment's reflection reminds us, these sayings and actions do not just float about in some kind of Christian ether. They are drawn from the Gospels, which, as is now increasingly recognized, are carefully constructed and highly textured narratives. It is when we examine the four Gospels more closely that interesting questions begin to emerge. As most of us know, the first three-Matthew,
Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire ... more Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire to portray Jesus either as Isaiah’s ‘suffering servant’ or as Israel’s unexpectedly compassionate Davidic messianic king. It comes instead from the gospel writer’s conviction that the signal characteristic of Jesus’ early ministry – his healing of all who came to him (Mt. 4.23-25; 8.16) – must have divine and therefore scriptural warrant. The only scriptural text that speaks of healing in such comprehensive and eschatological terms is Isa. 53.4. Since Matthew’s use of Isaiah elsewhere indicates that he is aware of a verse’s larger context, his deliberate truncation of Isa. 53.4 and his translation choices strongly suggest that for him Jesus’ divinely authoritative healings (cf. Mt. 9.8) constitute the inauguration, in Jesus’ own lifetime, of Yahweh’s long-promised removal of covenant curses upon his rebellious and exiled people (Deut. 28.59-61).
Sound bites work because they strikingly capture a pithy thought, in a way that the average perso... more Sound bites work because they strikingly capture a pithy thought, in a way that the average person can readily remember. For this reason-and in spite of their modern-media-attuned name-"sound bites" are not a new phenomenon. The ancients called them aphorisms, or "delimitations"-not quite as sparkling, but it meant what it said: an original, laconic saying that expressed something definitively. Your average first-century urbanite knew scores of them: "marry well," "pick your time," "a cost to every commitment," "nothing to excess." Jesus was surely not the first to speak in such ways. But he was among the most adept: "love your neighbor," "Sabbath was made for people, not people for the Sabbath," "blessed are the poor in spirit," "I have come not to call the righteous but sinners," and the justly famous "golden rule": "do to others what you would have them do to you." Self-important intellectuals might sometimes be tempted to smile at such rustic simplicity. But if one wants to change the world, one must engage with the mass of humanity. Given the gospel's unrivalled influence on human history, Jesus clearly knew what he was doing. Unsurprisingly, many Christians' knowledge of Jesus consists largely of a scattering of these isolated sayings, along with a few stand-out stories (e.g. casting out demons, healings, multiplication of the loaves and fish, calming the storm, his encounters with Zacchaeus and the woman caught in adultery, and his final action in the Temple), all of which are bracketed by the annually celebrated events of Christmas and Easter. But as a moment's reflection reminds us, these sayings and actions do not just float about in some kind of Christian ether. They are drawn from the Gospels, which, as is now increasingly recognized, are carefully constructed and highly textured narratives. It is when we examine the four Gospels more closely that interesting questions begin to emerge. As most of us know, the first three-Matthew,
Page 1. tradition (especially one as distinctive as this) is potentially valuable, and the interp... more Page 1. tradition (especially one as distinctive as this) is potentially valuable, and the interplay between 'Western' and 'Alexandrian' readings provides intriguing depth to this commentary. As one might expect of a commentary ...
Journal for the Study of the Historical Jesus, 2004
While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns ... more While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns of Alan Segal, The Passion needs also to seen as a testimony to one man’s Christian faith that is explicitly designed to engender a visceral response, and which unashamedly and openly engages in iconic artistry, symbol and interpretation.
Journal for the Study of the Historical Jesus, 2004
With its combination of icon and image, faith and history, this film does not fit the usual genre... more With its combination of icon and image, faith and history, this film does not fit the usual genres. But when judged in terms of its own unique filmic canons, The Passion of the Christis a profound piece of cinematography, celebrating for the unbeliever the triumph of humanity over an all-too-common brutality and for the believer a powerful reminder that forgiveness and love of enemies lies at the very centre of Christian faith.
Four Davidic Psalms (2, 118, 110, and 22), each cited or alluded to at least twice, in this order... more Four Davidic Psalms (2, 118, 110, and 22), each cited or alluded to at least twice, in this order, and at critical junctures in Mark's narrative, play a key role in his Gospel. In contemporary understanding Psalm 2 was associated with the future messianic purging of Jerusalem and especially the temple (e.g.4QFlor, Pss Sol 17). Psalm 118, concluding the Egyptian Hallel, spoke of Israel's future deliverance under a Davidic king with the restored temple as the goal of Israel's return from exile. Psalm 110's surprisingly elevated royal designation, uniquely expressed in Melchizedekian priestking terms, contributed to several portraits of exalted heavenly deliverers, some messianic, who would preside over Israel's restoration (e.g.11QMelch, 1 Enoch) while Psalm 22's Davidic suffering and vindication described the deliverance of righteous Zion (e.g.4QPs). Drawing from the dual perspective of their original contexts and contemporary interpretations, this paper propo...
Journal for The Study of The Historical Jesus, 2004
While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns ... more While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns of Alan Segal, The Passion needs also to seen as a testimony to one man’s Christian faith that is explicitly designed to engender a visceral response, and which unashamedly and openly engages in iconic artistry, symbol and interpretation.
Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire ... more Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire to portray Jesus either as Isaiah’s ‘suffering servant’ or as Israel’s unexpectedly compassionate Davidic messianic king. It comes instead from the gospel writer’s conviction that the signal characteristic of Jesus’ early ministry – his healing of all who came to him (Mt. 4.23-25; 8.16) – must have divine and therefore scriptural warrant. The only scriptural text that speaks of healing in such comprehensive and eschatological terms is Isa. 53.4. Since Matthew’s use of Isaiah elsewhere indicates that he is aware of a verse’s larger context, his deliberate truncation of Isa. 53.4 and his translation choices strongly suggest that for him Jesus’ divinely authoritative healings (cf. Mt. 9.8) constitute the inauguration, in Jesus’ own lifetime, of Yahweh’s long-promised removal of covenant curses upon his rebellious and exiled people (Deut. 28.59-61).
Sound bites work because they strikingly capture a pithy thought, in a way that the average perso... more Sound bites work because they strikingly capture a pithy thought, in a way that the average person can readily remember. For this reason-and in spite of their modern-media-attuned name-"sound bites" are not a new phenomenon. The ancients called them aphorisms, or "delimitations"-not quite as sparkling, but it meant what it said: an original, laconic saying that expressed something definitively. Your average first-century urbanite knew scores of them: "marry well," "pick your time," "a cost to every commitment," "nothing to excess." Jesus was surely not the first to speak in such ways. But he was among the most adept: "love your neighbor," "Sabbath was made for people, not people for the Sabbath," "blessed are the poor in spirit," "I have come not to call the righteous but sinners," and the justly famous "golden rule": "do to others what you would have them do to you." Self-important intellectuals might sometimes be tempted to smile at such rustic simplicity. But if one wants to change the world, one must engage with the mass of humanity. Given the gospel's unrivalled influence on human history, Jesus clearly knew what he was doing. Unsurprisingly, many Christians' knowledge of Jesus consists largely of a scattering of these isolated sayings, along with a few stand-out stories (e.g. casting out demons, healings, multiplication of the loaves and fish, calming the storm, his encounters with Zacchaeus and the woman caught in adultery, and his final action in the Temple), all of which are bracketed by the annually celebrated events of Christmas and Easter. But as a moment's reflection reminds us, these sayings and actions do not just float about in some kind of Christian ether. They are drawn from the Gospels, which, as is now increasingly recognized, are carefully constructed and highly textured narratives. It is when we examine the four Gospels more closely that interesting questions begin to emerge. As most of us know, the first three-Matthew,
Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire ... more Contrary to previous suggestions, the use of Isa. 53.4 in Mt. 8.17 does not derive from a desire to portray Jesus either as Isaiah’s ‘suffering servant’ or as Israel’s unexpectedly compassionate Davidic messianic king. It comes instead from the gospel writer’s conviction that the signal characteristic of Jesus’ early ministry – his healing of all who came to him (Mt. 4.23-25; 8.16) – must have divine and therefore scriptural warrant. The only scriptural text that speaks of healing in such comprehensive and eschatological terms is Isa. 53.4. Since Matthew’s use of Isaiah elsewhere indicates that he is aware of a verse’s larger context, his deliberate truncation of Isa. 53.4 and his translation choices strongly suggest that for him Jesus’ divinely authoritative healings (cf. Mt. 9.8) constitute the inauguration, in Jesus’ own lifetime, of Yahweh’s long-promised removal of covenant curses upon his rebellious and exiled people (Deut. 28.59-61).
Sound bites work because they strikingly capture a pithy thought, in a way that the average perso... more Sound bites work because they strikingly capture a pithy thought, in a way that the average person can readily remember. For this reason-and in spite of their modern-media-attuned name-"sound bites" are not a new phenomenon. The ancients called them aphorisms, or "delimitations"-not quite as sparkling, but it meant what it said: an original, laconic saying that expressed something definitively. Your average first-century urbanite knew scores of them: "marry well," "pick your time," "a cost to every commitment," "nothing to excess." Jesus was surely not the first to speak in such ways. But he was among the most adept: "love your neighbor," "Sabbath was made for people, not people for the Sabbath," "blessed are the poor in spirit," "I have come not to call the righteous but sinners," and the justly famous "golden rule": "do to others what you would have them do to you." Self-important intellectuals might sometimes be tempted to smile at such rustic simplicity. But if one wants to change the world, one must engage with the mass of humanity. Given the gospel's unrivalled influence on human history, Jesus clearly knew what he was doing. Unsurprisingly, many Christians' knowledge of Jesus consists largely of a scattering of these isolated sayings, along with a few stand-out stories (e.g. casting out demons, healings, multiplication of the loaves and fish, calming the storm, his encounters with Zacchaeus and the woman caught in adultery, and his final action in the Temple), all of which are bracketed by the annually celebrated events of Christmas and Easter. But as a moment's reflection reminds us, these sayings and actions do not just float about in some kind of Christian ether. They are drawn from the Gospels, which, as is now increasingly recognized, are carefully constructed and highly textured narratives. It is when we examine the four Gospels more closely that interesting questions begin to emerge. As most of us know, the first three-Matthew,
Page 1. tradition (especially one as distinctive as this) is potentially valuable, and the interp... more Page 1. tradition (especially one as distinctive as this) is potentially valuable, and the interplay between 'Western' and 'Alexandrian' readings provides intriguing depth to this commentary. As one might expect of a commentary ...
Journal for the Study of the Historical Jesus, 2004
While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns ... more While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns of Alan Segal, The Passion needs also to seen as a testimony to one man’s Christian faith that is explicitly designed to engender a visceral response, and which unashamedly and openly engages in iconic artistry, symbol and interpretation.
Journal for the Study of the Historical Jesus, 2004
With its combination of icon and image, faith and history, this film does not fit the usual genre... more With its combination of icon and image, faith and history, this film does not fit the usual genres. But when judged in terms of its own unique filmic canons, The Passion of the Christis a profound piece of cinematography, celebrating for the unbeliever the triumph of humanity over an all-too-common brutality and for the believer a powerful reminder that forgiveness and love of enemies lies at the very centre of Christian faith.
Four Davidic Psalms (2, 118, 110, and 22), each cited or alluded to at least twice, in this order... more Four Davidic Psalms (2, 118, 110, and 22), each cited or alluded to at least twice, in this order, and at critical junctures in Mark's narrative, play a key role in his Gospel. In contemporary understanding Psalm 2 was associated with the future messianic purging of Jerusalem and especially the temple (e.g.4QFlor, Pss Sol 17). Psalm 118, concluding the Egyptian Hallel, spoke of Israel's future deliverance under a Davidic king with the restored temple as the goal of Israel's return from exile. Psalm 110's surprisingly elevated royal designation, uniquely expressed in Melchizedekian priestking terms, contributed to several portraits of exalted heavenly deliverers, some messianic, who would preside over Israel's restoration (e.g.11QMelch, 1 Enoch) while Psalm 22's Davidic suffering and vindication described the deliverance of righteous Zion (e.g.4QPs). Drawing from the dual perspective of their original contexts and contemporary interpretations, this paper propo...
Journal for The Study of The Historical Jesus, 2004
While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns ... more While historical accuracy, the levels of violence and potential anti-Semitism are valid concerns of Alan Segal, The Passion needs also to seen as a testimony to one man’s Christian faith that is explicitly designed to engender a visceral response, and which unashamedly and openly engages in iconic artistry, symbol and interpretation.
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