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Jesus Christ is arguably the most famous man who ever lived. His image adorns countless churches, icons, and paintings. He is the subject of millions of statues, sculptures, devotional objects and works of art. Everyone can conjure an image of Jesus: usually as a handsome, white man with flowing locks and pristine linen robes. But what did Jesus really look like? Is our popular image of Jesus overly westernized and untrue to historical reality? This question continues to fascinate. Leading Christian Origins scholar Joan E. Taylor surveys the historical evidence, and the prevalent image of Jesus in art and culture, to suggest an entirely different vision of this most famous of men. He may even have had short hair.
In his latest book, Sean Freyne draws on his detailed knowledge of Galilean society in the Roman period, based on both literary and archaeological sources, to give a fresh and provocative reading of the Jesus-story within its Galilean setting. Jesus, a Jewish Galilean focuses on the religious as well as the social and political environment and examines the ways in which the Jewish religious experience had expressed itself in Galilee. It examines the ways in which the Jewish tradition in both the Pentateuch and the Prophets had constructed notions of an ideal Galilee. These provided the raw material for Jesus' own response to the issues of the day, from which he fashioned his own distinctive views of Israel's restoration and his own role in that project. Although Freyne is in touch with all recent scholarship about the historical Jesus, he brings his own distinctive take on the issues both with regard to Galilean society and Jesus' grounding in his own religious tradition. His Jesus is both Jewish and yet distinctive in his concerns and the ways in which he responds to the ecological, social and religious issues of his own time and place. Freyne seeks to retrieve the theological importance of Jesus' own message, something that has been lost sight of in the trend to present him primarily as a social reformer, while acknowledging the dangers of modernising Jesus.
A theology of how Christianity and Judaism can be separate but linked by their roots in Scripture; presents a thorough study of Jesus as teacher seen from a Jewish perspective.
This now classic book is a significant corrective to several recent developments in the study of the historical Jesus. In contrast to depictions of Jesus as a wandering Cynic teacher, Geza Vermes offers a portrait based on evidence of charismatic activity in first-century Galilee. Vermes shows how the major New Testament titles of Jesus-prophet, Lord, Messiah, son of man, Son of God-can be understood in this historical context. The result is a description of Jesus that retains its power and its credibility.
The Myth of a Gentile Galilee is the most thorough synthesis to date of archaeological and literary evidence relating to the population of Galilee in the first-century CE. The book demonstrates that, contrary to the perceptions of many New Testament scholars, the overwhelming majority of first-century Galileans were Jews. Utilizing the gospels, the writings of Josephus, and published archaeological excavation reports, Mark A. Chancey traces the historical development of the region's population and examines in detail specific cities and villages, finding ample indications of Jewish inhabitants and virtually none for gentiles. He argues that any New Testament scholarship that attempts to contextualize the Historical Jesus or the Jesus movement in Galilee must acknowledge and pay due attention to the region's predominantly Jewish milieu. This accessible book will be of interest to New Testament scholars as well as scholars of Judaica, Syro-Palestinian archaeology, and the Roman Near East.
Long-time Bible Professor Tells the Compelling Story of Jesus The story of Jesus is the greatest story of all time. But the repetition and varying order of events in the Gospels can be confusing to readers. As he does in his bestselling book The Whole Bible Story, Dr. William Marty presents the full narrative of Jesus in chronological order. He tells the fascinating account of everything that happened in Jesus' life--from his birth to his ascension--as well as what happened in the church after he left. The Jesus Story is perfect for new Christians longing to get to know Jesus or long-time believers wanting to recapture the awe and amazement of hearing this remarkable story for the first time.
"Magisterial. . . . A learned, brilliant and enjoyable study."—Géza Vermès, Times Literary Supplement In this exciting book, Paula Fredriksen explains the variety of New Testament images of Jesus by exploring the ways that the new Christian communities interpreted his mission and message in light of the delay of the Kingdom he had preached. This edition includes an introduction reviews the most recent scholarship on Jesus and its implications for both history and theology. "Brilliant and lucidly written, full of original and fascinating insights."—Reginald H. Fuller, Journal of the American Academy of Religion "This is a first-rate work of a first-rate historian."—James D. Tabor, Journal of Religion "Fredriksen confronts her documents—principally the writings of the New Testament—as an archaeologist would an especially rich complex site. With great care she distinguishes the literary images from historical fact. As she does so, she explains the images of Jesus in terms of the strategies and purposes of the writers Paul, Matthew, Mark, Luke, and John."—Thomas D’Evelyn, Christian Science Monitor
Paula Fredriksen, renowned historian and author of From Christ to Jesus, begins this inquiry into the historic Jesus with a fact that may be the only undisputed thing we know about him: his crucifixion. Rome reserved this means of execution particularly for political insurrectionists; and the Roman charge posted at the head of the cross indicted Jesus for claiming to be King of the Jews. To reconstruct the Jesus who provoked this punishment, Fredriksen takes us into the religious worlds, Jewish and pagan, of Mediterranean antiquity, through the labyrinth of Galilean and Judean politics, and on into the ancient narratives of Paul's letters, the gospels, the Dead Sea Scrolls, and Josephus' histories. The result is a profound contribution both to our understanding of the social and religious contexts within which Jesus of Nazareth moved, and to our appreciation of the mission and message that ended in the proclamation of Jesus as Messiah.
In his history of the Jewish nation, Josephus wrote only of the death of Jesus, not mentioning one detail of his life. In contrast, the life of Judas the Galilean was chronicled from his temple cleansing to his grandson's suicide at Masada. Yet, Josephus did not tell us how Judas died. Is it possible that Judas and Jesus are the same person? Just a few of the similarities are listed below. Both Judas and Jesus cleansed the Temple in Jerusalem. Like Jesus, Judas was anointed King or Messiah by his followers in Galilee. The organizations of the teachers were identical. The second-in-command to Jesus was nicknamed Cephas. Josephus called Judas' second, Sadduc. Barabbas was released in the trial of Jesus during the reign of Pilate. Judas was arrested by Herod the Great and later released to the Jewish crowd. Jesus was interrogated by Annas and later crucified because of his stand against Roman taxation. Judas led the tax revolt against Roman taxation in 6 AD. Annas became High Priest in 7 AD.
The Jewish Gospel of John is not, by any standard, another book on Jesus of Nazareth written from a Jewish perspective. It is an invitation to the reader to put aside their traditional understanding of the Gospel of John and to replace it with another one more faithful to the original text perspective. The Jesus that will emerge will provoke to rethink most of what you knew about this gospel. The book is a well-rounded verse-by-verse illustrated rethinking of the fourth gospel. Here is the catch: instead of reading it, as if it was written for 21 century Gentile Christians, the book interprets it as if it was written for the first-century peoples of ancient Israel. The book proves what Krister Stendahl stated long time ago: "Our vision is often more abstracted by what we think we know than by our lack of knowledge." Other than challenging the long-held interpretations of well-known stories, the author with the skill of an experienced tour guide, takes us to a seat within those who most probably heard this gospel read in the late first century. Such exploration of variety of important contexts allows us to recover for our generation the true riches of this marvelous Judean gospel. "A genuine apologetic is one that is true to the texts and the history, akin to the speeches of a defense attorney with integrity. Using the best of contemporary scholarship in first-century Judaic history and contributing much of his own, Dr. Eli Lizorkin-Eyzenberg has demonstrated that the Gospel of John is not an anti-Jewish, but a thoroughly Jewish book." Daniel Boyarin, Hermann P. and Sophia Taubman Professor of Talmudic Culture, University of California, Berkeley "Dr. Lizorkin-Eyzenberg places the text of John's Gospel in its authentic context by examining the Dead Sea Scrolls, Philo, rabbinic literature, and suggesting innovative explanations for the nomenclature, 'the Jews.' His fresh analysis is sure to stir meaningful debate. His creative approach will make an enduring contribution to the discipline of New Testament studies." Brad Young, Professor of Biblical Literature in Judeao-Christian Studies, Oral Roberts University "For some time, research on the Gospels has suffered from stagnation, and there is a feeling that there is not much new that one can say. In light of this, Dr. Eli Lizorkin-Eyzenberg's new commentary on the Gospel of John, with its original outlook on the identity of the original audience and the issues at stake, is extremely refreshing." Ishay Rosen-Zvi, Head of the Talmud and Late Antiquity Department, Tel-Aviv University.