The Theology of Jesus

I've been thinking a lot recently about the theology espoused by Jesus.  Yes, I admit, I sit around thinking about things like this.

In thinking about these things, I have come to realize - and even marvel at - how different Jesus's theology was compared to modern Christian theology.  For those who read my blog a lot, it may come as a surprise to discover that I have only just recently come to grips with a firm and clear understanding of what Jesus's basic theology entailed.  More on that in a minute.  

First, it might be important to define what I mean by "theology."  Simply put, theology refers to what you believe about God or supernatural things.  Ancient Egyptians, for instance, believed that when you died, you were judged by a divine tribunal, headed by the god Osiris.  Your heart was weighed against the feather of the goddess Ma'at.  If you had lived by Ma'at's precepts during your life (in other words, if you were a "good" person), you would pass that test and be presented to Osiris, who would ultimately grant you eternal life.  If your heart did not pass the test against the feather of Ma'at, you would be fed to the goddess Amemet, who was part hippo and part lion, with the head of a crocodile, and who had the job of devouring the hearts (and thus the life force) of the wicked.

This, then, is theology.  It's what you believe about divine things.  

When we look at the theology of modern Christianity, we find, of course, that it is all over the map.  This is why both Mother Theresa and a member of the KKK can claim to be Christians.  But it is certainly possible to describe the most common aspects of modern Christianity - those theological beliefs that are most widely adhered to by everyday, practicing Christians. 

In a nutshell, modern, mainstream Christian theology states that Jesus was the divine son of God who became a great prophet and healer, doing the work of God and spreading God's message to his followers.  He was crucified and buried, and then was physically resurrected through the power of God.  Because of his resurrection, human beings can be reconciled to God by accepting Jesus as their savior and asking forgiveness for their sins.  If they do this, they will go to heaven when they die, to live eternally.  If they do not accept Jesus, they will spend eternity in separation from God, which, for most Christians, means going to hell.

But when we turn to the pages of the New Testament itself, to see what Jesus, himself, actually did and said during his life, we find something completely different - virtually nothing like the theology of mainstream Christianity.  

Before I even begin here, I want to point out that what follows is not my own pet theory about Jesus.  It's not some harebrained idea that I've put together.  It is basically Jesus Theology 101, similar to what any student would be taught at any mainstream seminary across the country.  I stick to the basics and discuss only those things that are widely-accepted and established among scholars, historians, and theologians.     

To begin with, Jesus said explicitly that his message was only for Jews - for the children of Abraham.  This wasn't an effort on Jesus's part to be ethnocentric, or to exclude someone who was not ethnically Jewish.  Anyone could follow him, but following his teachings included following the teachings of the Jewish scriptures - including all the purity laws of Moses.  Doing so, however, would by definition make you a Jew.  A Jew is not just someone of a specific ethnic background, but also of a specific religious background.  In the same way that a person today can be ethnically non-Jewish, but Jewish by religion, this was true in the 1st century as well.  Jesus welcomed everyone, but he also taught that Jewish laws and customs had to be followed, because they came from God.  Ethical teachings from the Jewish scriptures were essentially the basis of Jesus's own ethical teachings.    

Secondly, Jesus was a firm and outspoken apocalyptist.  What I mean by that is that Jesus believed the end of the world was right around the corner.  He says this explicitly in the gospels, even affirming that the end would happen within his own generation, and within the lifespans of many of his followers.  No matter how uncomfortable this might make people, it is a fact that simply cannot be ignored.  It's right there in the texts of the New Testament.  For instance, in Mark, chapter 13, he tells his disciples all the things they are going to see at the end of the world, and then goes on to say: "When you see these things happening, you will know that [the end] is near, right at the door."  He follows this up even more explicitly by saying: "This generation will certainly not pass away until all these things have happened."  

So Jesus was a dyed-in-the-wool apocalyptist, believing that the world was coming to an end.  But what, exactly, did this end-of-the-world scenario look like?  What was going to take place?

In short, the world would descend farther and farther into chaos.  Wars would occur between nations.  Many people would die.  Eventually, Israel itself would be consumed and overrun.  But then God would intervene and establish what one scholar has called "the Great Divine Clean-Up" of the world.  His agent for this clean up would be a figure called the Son of Humanity (or "Son of Man" in earlier Christian parlance).  Many debates exist about who Jesus thought this person was, with the most common conclusion being that it was Jesus himself; but many other scholars argue that Jesus was talking about a different person all together, or maybe even using an expression meant to refer to the Jewish people as a whole.     

In any case, how can a person ensure that they are on the right side of God when the Son of Humanity comes to institute the Great Divine Clean-Up?  Easy; by following the path of righteousness taught by Jesus, which essentially meant being a good person and following God's commandments as outlined in the Jewish scriptures, especially the commandments about loving others, helping others, and performing acts of loving-kindness.  If you do that, Jesus said, you will be among God's chosen people; you will be on the right side of the fence when the end of time occurs.

So what, then, will happen during the Great Divine Clean-Up?  Put simply, God will sweep away all the powers and nations of the earth, which have grown out of the corruption of sin, going all the way back to Adam.  Essentially, God will push the "reset" button.  The kingdom of God, sometimes called the kingdom of heaven, will be enthroned here on earth, and will rule a new earth, transformed from the old, corrupted earth on which we now live.  It will be an earth like God originally envisioned for humanity, where human beings will live in harmony together, loving God and one another, and living for eternity in this blissful paradise that is essentially a remaking of the Garden of Eden.  No one will "go to heaven."  Instead, heaven, essentially, will come here, to this planet, to earth.  

Jesus says that the coming Son of Humanity will institute all of this, and will "gather his chosen ones from the four corners of the earth."  In other words, all of those who followed Jesus's path of righteousness will be gathered together, where they will become the inheritors of God's renewed earthly kingdom.  When Jesus said that "the meek" and "the poor" and "the persecuted" will inherit the earth, he wasn't talking metaphorically.  He meant that statement quite literally.  The ones who follow God will literally become the future rulers of God's renewed earth.

So what about evil people?  And what about those who are already dead when all this takes place?

As for those wicked people who are still alive at the end, they will effectively be cast out of God's renewed earth.  Their bodies (presumably still living), will be thrown into hell.  Hell, for Jesus, was not the supernatural dimension of Medieval Catholicism and modern day fundamentalism, but was instead a quite literal place, right here on earth - just as God's kingdom is a literal kingdom right here on the literal earth.  The word Jesus uses, which is translated into English as "hell", is the Greek word "Gehenna."  This Greek word, in turn, was a reference to the Valley of Hinnom, which was a literal valley on the southwest side of ancient Jerusalem that you can still walk through to this day.  At its most southern point, it met up with the Kidron Valley, which is also mentioned in New Testament writings (in the Gospel of John, Jesus crosses the Kidron Valley to get to the Garden of Gethsemane).

In ancient times, the Valley of Hinnom was essentially where Jerusalem's garbage dump was located.  As such, it was an immensely "unclean" place, where no self-respecting 1st century Jew would ever venture.  In addition to dumping refuse there, corpses would be placed there as well, if the deceased had no one to pay for a burial (such as a homeless person or criminal).  Ancient writers indicate that this enormous pile of garbage burned year-round.  

The Valley of Hinnom had long been associated with punishment and judgment in Jewish thought.  Jewish scripture (specifically, 2 Chronicles and Jeremiah) indicates that the Valley of Hinnom was the place where Canaanites performed religious rituals, including the sacrificing of children in fire, and another account - this time in Isaiah - indicates that the fires of the Hinnom Valley would consume the enemies of Israel (specifically, the Assyrians).  

So by the time of Jesus, the Valley of Hinnom was viewed as the unclean place where pagans, in the "olden days," had burned their children in sacrifices to their evil gods, and where now an enormous pile of garbage, topped with the corpses of criminals and other evil-doers, burned in perpetuity.

It is not hard to understand, then, why Jesus, and other Jews of his day, began imagining the Hinnom Valley as a place of divine retribution - Isaiah had indicated that very thing more than 700 years earlier.  

So whenever Jesus mentions "hell" in the New Testament, he is explicitly referring to the literal Valley of Hinnom, ancient Jerusalem's burning garbage dump.  His teachings indicate that the wicked who are still alive at the end of time will be cast into the Valley of Hinnom, where their bodies will be consumed and ultimately destroyed by the fires that never go out.  

And this is a key, and quite eye-opening, aspect of Jesus's theology.  He never says, not even one time, that wicked people will go to hell and suffer there forever (as many modern Christians, particularly evangelicals, believe).  I remember growing up and wondering how someone could live forever in hell, without ever dying.  It made me shudder to imagine experiencing the scorching pain of fire, for all eternity, without the ability to "die" and make it go away.  In fact, Jesus never, ever, ever, not even once, says such a thing about hell.  Instead, he says that the bodies of the wicked will be destroyed there.  It is the fire that is eternal, not the body inside the fire.  

For many modern Christians, the punishment of not following Jesus is having to burn eternally in hell.  Jesus wasn't nearly that vindictive.  For Jesus, simply dying, having your body permanently annihilated, and not getting to take part in the renewed earth, was punishment enough. 

As for the wicked who have already died, Jesus never really mentions this group of people explicitly, but one can assume that they will simply remain dead.  Their bodies have already been destroyed by natural processes.  They have already gotten their just desserts.  

So what, then, about the good people who have already died?  Those who followed Jesus's path, but who died before the End?  Unlike the wicked who have died, the righteous will be resurrected - their bodies will literally come back to life and rise up out of their graves and tombs.  The Son of Humanity, through God, will restore them back to life, to join up with the others who were are still alive.              

All these things, then, make up the gist of Jesus's theology.  The world is coming to an end, very, very soon.  Jesus, himself, brings the good news of the coming kingdom of God, and tells people what they need to do to prepare - essentially, they need to follow the teachings of Jewish scripture.  When the End comes, God will send the mysterious Son of Humanity, who will gather the living from around the earth, and separate the good from the wicked.  The good will inherit God's renewed earthly kingdom, and becomes its rulers from Jerusalem.  The wicked will be cast into the Hinnom Valley where their bodies will be destroyed.  Of those who are already dead, the righteous will be resurrected to join in the festivities of the new earth.  The wicked who are already dead will, presumably, just remain that way.  All of this is going to happen within a few years, or maybe a few decades at most.    

This is Jesus's theology in a nutshell.

And, of course, it doesn't take a theologian or Biblical scholar to point out that it is practically nothing like what modern Christians believe.  To modern Christian sensibilities, in fact, it would no doubt seem absolutely preposterous.  Heaven isn't on earth, it's up in the sky, or it's in some kind of otherworldly dimension.  You don't have to wait until the end of time to be resurrected - your soul is resurrected to heaven immediately upon your death.  People aren't sent to hell to be killed, they go there after they die, and they live there forever in torment and agony.  Jesus's message wasn't just to the Jews of his own day, it was to all people in all time periods.  Jesus didn't expect the world to end in the 1st century - that would mean Jesus was wrong about something!  

Unfortunately, these things simply are not consistent with what the New Testament gospels explicitly tell us about Jesus and his life and beliefs and theological dispositions.  For Jesus, heaven was the place God lived, not the place where humans go after death.  Human beings don't go to heaven.  They die and await resurrection at the end of time, where they will be raised up to live again on a renewed earth.  The end of time is not thousands of years in the future; it's literally going to happen in the next few years.  Jesus's message is for anyone who wants to hear it, but it involves essentially becoming Jewish by following Jewish laws and religious customs.  Wicked people don't burn in hell for all eternity.  If they are still alive at the End, they are thrown into the burning garbage dump of the Hinnom Valley, where their bodies are destroyed.  

It is my firm and passionate belief that if Christians want to step more fully into the lifestyle that Jesus taught and gave his own life for, it is vitally important to understand who he was, and what he taught, and why he taught it, even if those things are uncomfortable.  As many great theologians and Christian scholars have come to realize over the centuries, the fact that Jesus was, effectively, a failed apocalyptist, does not mean that Jesus, himself, was a failure, or that Christianity is a fraud.  It simply means that Christians have to come to a deeper understanding of what it means to follow Jesus and to be a practicing Christian in the 21st century.  And this frequently means jettisoning old ideas and old ways of thinking that simply do not hold up to scrutiny of the texts of the Bible.  It means joining Jesus on his path of righteousness, following him in his lifestyle of love, kindness, and living for others.  For Christians in the 21st century, this is what it means to attain salvation and commune with God.    

Jesus' Occupation: Was Jesus a Carpenter?

Jesus was a carpenter, right?  It’s one of the most widely known “facts” about Jesus’ life prior to his ministry.  In many ways, it is the only “fact” we know about Jesus’ life before his baptism by John the Baptist. 

Surprisingly, no text of the New Testament tells us that Jesus was a carpenter.

In only one Gospel is there any hint as to what Jesus’ occupation was prior to the start of his ministry.  This comes from the Gospel of Mark, where he notes that Jesus was a tekton – that is, a builder or craftsman.  In the Greek version of the Old Testament, this same word (tekton) is used to translate the Hebrew word charash, which means the same thing – artisan, craftsman, engraver, etc.

The only other time the word tekton appears in the New Testament is in the Gospel of Matthew, where the writer tells us that Jesus was the son of a tekton.  Perhaps Matthew was implying that Jesus followed in his father’s footsteps, but in any case, the only explicit reference in the New Testament comes from Mark.

Tekton, as stated above, is a word meaning “builder” or “craftsman.”  Literally, it means “someone who creates.”  It certainly can refer to something like a carpenter – that is, a woodworker.  But, like our own word “builder,” it does not exclusively refer to the profession of carpentry.  Unfortunately, there is no context in Mark’s passage (or Matthew’s, for that matter) to imply exactly what sort of tekton Jesus was. 

The tradition that tekton, in the Gospels, referred specifically to carpentry seems to be an early one.  Justin Martyr, writing in the mid-2^nd century (only about 80 years after the first Gospel), states that Jesus was a carpenter who built yokes and plows like his father before him.  Justin tells us that Jesus used his woodworking trade to teach “the symbols of righteousness” to his followers and to encourage them to be productive. 

Sometime later, around 200 C.E., another Church father – this time the prolific writer Origen – denies that Jesus was a carpenter and notes explicitly that the Gospels do not, in fact, tell us this widely known “fact” (clearly Origen understood that “tekton” was not a specific reference to carpentry). 

We are left them with a problem: the word used in the New Testament is vague, and the debate about what, exactly, this word referred to is as old as Christianity itself.  How can we possibly hope to clear up the confusion?  Our only option is to look at other available evidence, both textual and historical, and when we do, it seems likely that Jesus was not, in fact, a carpenter.

One of the ways that scholars attempt to better understand the so-called “lost years” of Jesus’ life is by looking at the content of his parables.  What sorts of things did Jesus talk about?  What images and metaphors did he like to use in teaching?  In his parables, we never find references to anything having to do with woodworking – nothing about boat building, for instance, or fashioning plows or yokes (as per Justin Martyr), etc.  What we do find there, however, are parables about stone-working – consider, for instance, the parable of the foolish builders, where Jesus brings up the image of a man digging into solid ground to build a firm (i.e. “stone”) foundation for his house; or consider when Jesus quotes a passage from the Old Testament dealing with “the stone the builders rejected” and how it would become “the cornerstone.”  Think also of when Jesus nicknamed his closest companion, Simon.  Simon did not become “the Hammer.”  No, he became “the Rock” – the foundation on which Jesus’ movement would be built.   

In fact, Jesus brings up images of stone-working quite frequently in his sayings.  The parable of the wise and foolish builders, in particular, seems to imply a fairly intimate understanding of stone building practices in general. 

In addition to these clues, consider also the historical context.  It is known that there was very little in Galilee during Jesus’ lifetime that was made of wood.  Wood, in fact, was a scarce commodity in 1^st century Galilee.  Houses, for instance, were made of stone or mud-brick, typically with thatched roofs.  Carpentry would not have been a very common trade.  Masonry, on the other hand, would have been a major industry, employing hundreds, if not thousands, throughout Jesus’ homeland. 

During the “lost years” of Jesus’ life, the major Galilean town of Sepphoris was rebuilt.  Sepphoris had been destroyed in the wake of the death of Herod the Great, and his successor, Herod Antipas, wanted to rebuild it to honor his Roman overlords.  Sepphoris, as it happens, was about 4 miles away from Nazareth – literally a new, shining white city on the hill visible from the valley in which the village of Nazareth set.  If Jesus and his family members had anything at all to do with the building industry, it is a virtual certainty that they would have spent a significant amount of time working in Sepphoris.  The buildings in Sepphoris were not made of wood.  They were made of stone.

Might Jesus have lain these stones inside a ritual Jewish bathing pool in Sepphoris?
It's not outside the realm of possibilities.

Considering these textual and historical clues, it seems probable that Jesus was, in fact, someone who worked with stone rather than wood.  Given his background and the historical context, it is likely that he was simply a laborer who helped haul stones and put them in place, rather than actually carving the stones himself.  He was probably not, in other words, an actual stone mason.  Of course, we can never know for certain.  But then again, we can rarely know anything in ancient history “for certain.”  The best we can do is collect evidence and piece together the resulting puzzle.  And in this case, the puzzle puts a rock in the hands of Jesus, not a hammer and nails.  

New Testament Authors, Part I: The First and Second Gospels

INTRODUCTION

I’m often amazed at how disinterested most Christians seem to be on the question of who wrote the Bible.  This perplexes me because it seems, to my mind anyway, that it should matter where the texts came from, who wrote them, when, and why.  Yet these questions don’t seem to concern many Christians that I know. 

Just to test this theory out, I ran it by some of my Christian family members.  None of them cared.

Be that as it may, the authorship of the Bible is an important issue, and some folks may be surprised to discover just how little we really know about who wrote these texts and where they came from.  The history of how we got the Bible is complex and can fill volumes.  Here, I intend simply to provide, in a continuing “series,” an overview of the authorship for each of the 27 books of the New Testament, briefly discussing the various perspectives.  My hope is to keep these discussions brief and accessible, while still detailing the pertinent information. 

THE GOSPELS

Any discussion of the New Testament usually starts with the four Gospels.  These are the books that tell us intimate details about the life of Jesus, from his birth up through his baptism, ministry, and death in Jerusalem.  Almost as interesting as the content of these texts is the discussion about who, exactly, wrote them.  In what follows, it is important to keep in mind that the Gospels, themselves, are anonymous.  They did not come with titles, and nothing in the text tells us who the writer is.  The authors of these Gospels clearly figured their audience would know who they were. 

The Gospel of Mark

Date: 70 C.E.

Textual Claim: Anonymous

Church Tradition: John Mark, a companion of Peter and Paul

Mark is not the first Gospel in our Bibles, but it was the first Gospel to be written, composed somewhere around 70 C.E., about the time that Jerusalem was falling to the Roman legions and the Jewish people were being dispersed throughout the Mediterranean world.  Because it was traditionally believed to have been the second gospel written, it is typically referred to as the Second Gospel.  I put it first simply because scholars now know that it was, in fact, the first to be written.   

Church tradition has attributed this Gospel to a man named John Mark, said to have been a companion of Paul and later a secretary to Peter.  This view goes back quite a long way, all the way back to the first part of the 2^nd century, with a writer named Papias, who, we are told, was the leader of the church in Heirapolis, in modern day Turkey. 

Scholars tend to date Papias’ work to roughly 115 C.E.  As far as post-New Testament authors go, Papias is one of the very earliest that we know about.

None of Papias’ writings have survived for scholars to read.  We know of him and his work only because he was quoted by Christian writers who came after him.  As such, we have a few statements from Papias, but no complete works.

One of his quoted pieces deals with the authorship of Mark.  He states: “Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered.” 

This isn’t much, of course, but it’s enough to establish that by the first part of the 2^nd century, Christians were attributing some text or another to Mark, a companion of Peter.  Whether Papias understood this to be the same Mark who had previously been a companion of Paul (and who, according to Acts, parted ways early on with Paul) is unclear.  It is also not clear exactly what text Papias is talking about.  Is he referring to our Gospel of Mark?  Or some other text purportedly written by Peter’s companion?  There is nothing in our Gospel of Mark to suggest that it was written by a companion of Peter (one might expect, for instance, that it would be heavily “pro-Peter” if it was written by one of his followers, but it is not). 

There are other reasons to suspect that Papias may have been talking about a different text.  To begin with, Papias quotes several stories that are not found in any of the four Gospels of the New Testament.  He gives, for instance, an account of the death of Judas that is completely different from the ones found in Matthew and Luke.  Additionally, he quotes a parable of Jesus that is not found in any other source, either inside or outside the New Testament.  Could these stories have come from the text that Papias believed was authored by Mark?  If so, then he certainly was not referring to the text we know as the Gospel of Mark. 

In addition to the general doubts about what text Papias was talking about, there is also the issue of who, exactly, John Mark was.  We know from the letters of Paul that he had a companion by this name, though Paul simply calls him “Mark.”  “John Mark” is how he is referred to in the book of Acts.  In Acts, Mark and Paul have a falling out, and Mark abandons him, never to return to the story.  In the book of 1 Peter, ostensibly written by the apostle Peter, Mark is also referenced as sending his greetings to the recipients of the letter.  Is this, perhaps, where the tradition comes from that Mark, after abandoning Paul, became the secretary of Peter?  Perhaps, but there is nothing in the text itself to indicate that this is the same Mark.  In Acts, for instance, when Mark leaves Paul, he doesn’t go to Peter, but instead sets out with Barnabas.

In the end, it seems likely that the text we know as the Gospel of Mark was probably not written by anyone who was a companion of Peter or Paul, or even by anyone named Mark.  The attribution to Mark, the secretary of Peter/companion of Paul, seems to be a “best guess” by early Church fathers attempting to assimilate the available data and add authority to those texts considered pure and orthodox by the emerging Church.     

The Gospel of Matthew

Date: 80-85 C.E.

Textual Claim: Anonymous

Church Tradition: Matthew the tax collector, also called Levi, a disciple of Jesus

Matthew is typically called the First Gospel, even though it is now known to have been the second gospel written.  When it comes to this text, the waters become even murkier than with the Gospel of Mark.  Perhaps the best place to start is with the identity of the person we call Matthew.

In Church tradition, Matthew was also known as Levi, and he was a tax collector.  In Mark’s Gospel, this connection is not explicit.  There is a story about Jesus calling a man named Levi, who is a tax collector, but later – when Mark provides a list of the 12 disciples – Levi is absent.  A man named Matthew is named as one of the disciples, but there is no suggestion by Mark that this is the same person as Levi the tax collector.  In the Gospel of Matthew, the conundrum is cleared up.  When this author re-tells Mark’s story about Levi the tax collector, he doesn’t call him Levi at all, but instead calls him Matthew.  Luke does not tell the story of the tax collector, but does mention that one of the disciples was named Matthew.

We also have a reference to a disciple named Matthew in the Gospel of Thomas, though no biographical information is provided.  Additionally, there is a reference in the Gospel of Peter to a disciple named Levi, but again there is no biographical information.

Clearly, the author of the Gospel of Matthew believed that Levi the tax collector and the disciple Matthew were one and the same.  This, in and of itself, causes one to wonder if that does not explain where the tradition of Matthean authorship comes from – the assumption being that the author of this text knew Matthew and Levi were the same person quite simply because the author was, in fact, Matthew himself.

Whether that is the source for the tradition of Matthean authorship or not, our earliest reference to this tradition again comes from the aforementioned Papias.  Papias says: “Matthew put together the oracles [sayings of Jesus] in the Hebrew language, and each one interpreted them as best he could.” 

We are faced again with the same problem we saw with Mark.  Is Papias talking about the same text we know as the Gospel of Matthew?  Here, the doubt is even greater, because as anyone familiar with the Gospel of Matthew knows, it is not simply a list of sayings (“oracles”) of Jesus, but an entire “gospel” detailing Jesus’s life from birth to death.  Papias’ description actually sounds more like the Gospel of Thomas than the text we know as the Gospel of Matthew.  Furthermore, the Gospel of Matthew was written in Greek, not Hebrew.  Before you wonder if it might have originally been written in Hebrew, and simply translated later into Greek, there is no evidence to suggest this.  I am certainly no ancient Greek scholar, but those folks who are scholars of ancient Greek have ways of determining if a Greek text is an original Greek composition or a translation from some other language.  From what I understand, it is widely agreed that this text is an original Greek composition. 

There is one more point to be made about Papias’ identification: recall from the discussion of Mark that Papias gives an account of the death of Judas which is different than the account found in Matthew and Luke.  If the text Papias knew as Matthew was the same text we know as Matthew, why would Papias give an account of Judas’ death that differs from what is found in Matthew? 

It seems likely to me that whatever text Papias was talking about, it was not the Gospel we know as Matthew. 

Again, we are in a position similar to the one we faced with Mark: the disciple Matthew almost certainly didn’t write the text we know as the Gospel of Matthew, and even the disciple Matthew’s very identity is in question. 

In Part II, we will look at the authorship of the Third and Fourth Gospels, Luke and John. 

Read Part II.

Christianity and Old Testament Law, Part II

In Part I of this series, we saw that Christian tradition has long rejected the need for Christians to follow Old Testament Law. This tradition goes back a long way; indeed, all the way back to the mid-1st century and the Apostle Paul. We looked briefly at what exactly this Law is – called by various names, it was the complete set of legal, cultural, and religious codes outlined in Jewish scriptures, called the Old Testament by Christians.

We also saw, however, that Jesus – as depicted in the Gospel tradition – seems to have strongly affirmed adherence to Jewish Law. Indeed, most scholars today agree that Jesus is best understood as a 1st century Jewish male living in the Jewish homeland and working and teaching within Judaism and its practices. We looked at several pieces of Gospel text that confirm this portrait, including an eye-raising teaching from the Sermon on the Mount in which Jesus explicitly denies that his purpose was to “abolish” Jewish Law. In this passage, Jesus instead affirms that his followers are expected to follow Old Testament Law down to the letter, so that their adherence to the Law surpasses even that of the Pharisees, who were famous in Jesus’s day for their commitment to these traditions.

CHRISTIAN APOLOGETICS

Christian apologists frequently explain that God’s Law from the Old Testament was given to and for God’s chosen people, the Jews. The “Law of Christ,” however, was given for all people, and superseded the earlier, uniquely Jewish, Law. In this understanding, Jewish Law was the original “path of salvation,” but was provided only to Jews. The Law of Christ, however, replaced the old ways, providing a new “path of salvation” and given to all people, not just Jews.

Apologists will additionally argue that while Jesus’s earthly message was directed at Jews, God used Paul to expand Jesus’s “mission field” and bring the message to Gentiles. Paul himself makes this argument, stating that the message was “for the Jew first, but also for the Greek [i.e. ‘non-Jew’]”.

Thus, even though Jesus came only to Jews, his mission was just the beginning. Paul came along next, almost like a “part two,” to continue God’s plan and expand the message to non-Jews. Paul understood Jesus’s death and resurrection as the ultimate atonement for human sin, and thus argued that the Law of Moses was no longer necessary for salvation. It had been replaced by the Law of Christ, a phrase Paul himself uses at least twice in his letters, and which involves faith in the atoning nature of Jesus’s death and resurrection. In Romans, Paul also states categorically that: “Christ is the end of the Law.”

This would work well as an explanation of Christian rejection of Old Testament Law if not for that pesky, absolutist statement of Jesus from the Sermon on the Mount. Let’s look at it again:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the Law, you will certainly not enter the kingdom of heaven.

As we saw in Part I, Jesus makes it clear in this statement that Jewish laws and customs – the Old Testament Law of Moses – is not simply for Jews. After all, this is a statement recorded in Christian scripture for Christian readers by a Christian evangelist. Nor is the Law only valid for a short period of time, until Paul comes along in a few decades. No, according to Jesus, the Law is forever, and he specifically and explicitly counters the notion that his purpose is to “abolish the Law or the Prophets” (as Paul asserts in Romans). In fact, Jesus says, one cannot enter the kingdom of God unless one not only adheres to the Law, but adheres even better and more stringently and more loyally than the Pharisees, who were famous for their righteousness.

HISTORICAL CONTEXT

So how are Christians to understand this passage? How can we reconcile Jesus’s words with our own Christian practice in the modern world? To begin with, let me make one thing clear: I don’t believe the historical Jesus made this statement, and there are several reasons I can give to support this.

First, the teaching that Jesus contradicts – that is, the suggestion that he has come to “abolish the Law and the Prophets” – is a post-Easter, early Christian problem. In fact, it was specifically a problem related to Paul’s mission to the Gentiles, which occurred, quite obviously, after Jesus’s death. It was not a problem, or an accusation, that would have existed during Jesus’s life. Thus, there would have been no reason for him to address a problem that didn’t exist.

Secondly, in addition to countering the notion that he has come to “abolish” the Law, Jesus also ominously states that any person who breaks the commandments, and teaches others to do the same (think of Paul and his followers), is excluded from the kingdom of heaven. This is clearly a case of the writer of Matthew attacking notions begun by Paul that Jewish laws and customs didn’t have to be followed.

Finally, scholars and theologians have recognized for centuries that Matthew’s Gospel is the most “Jewish” of all the Gospels of the New Testament. There can be no question that the writer of Matthew was a Jewish Christian writing to a Jewish Christian audience. His readers were concerned about the growing tendency among Gentile Christians to throw away Mosaic Law. Thus, this writer put a statement on the lips of Jesus to directly and explicitly address that problem.

In the end, it seems unlikely to me that the historical Jesus ever actually uttered this statement.

A NUGGET OF AUTHENTICITY

Despite my historical conclusion about Matthew’s use of this quote, there may be a nugget of authentic Jesus material in this saying. In particular, I am referring to the second sentence in the statement: “I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.” This particular saying comes from the Q Gospel – in other words, it is also present, in a slightly different form, in Luke. From chapter 16: “It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.”

If scholars are right about the Q Gospel – and I think they are – then it was a collection of sayings attributed to Jesus that was first written down around the year 50 C.E. – contemporary with the letters of Paul. Used by Luke and Matthew when they wrote their Gospels, it predates the Gospel of Mark – the earliest Gospel in the New Testament – by as many as twenty years. If my own theory is correct, this Q Gospel may have originally been known as the Gospel of Matthew (with our own Gospel of Matthew being an extension of it), written in Aramaic, and composed by the disciple of Jesus known to history as Matthew or Levi.

Regardless of my own pet theory, if the mainstream ideas about the Q Gospel are correct, then this saying may have historical reliability, simply by virtue of being among the earliest written material attributed to Jesus.

Thus, if Jesus did make this statement – that not the least “stroke of a pen” will ever disappear from the Law – then there is something there to be considered for the modern follower of Jesus. What might Jesus have meant with such a statement? It’s clear that Matthew took it to mean that the Law was for all Christians for all time. But Luke had a different perspective and placed it in a different narrative context. In Luke’s Gospel, Jesus says:

The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing his way into it. It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.

Luke’s own perspective on this quote seems to be a negative one. The Law was valid until John the Baptizer – Jesus’s mentor. Since then, the kingdom of God has been preached. Presumably for Luke, as it was for Paul, the “kingdom of God” is an alternative to the Law and the Prophets. Indeed, it is replacing the Law and the Prophets. Thus, Jesus laments how difficult and slow this change has been – it is easier for the universe to disappear than for people to give up their adherence to the old ways. In this regard, the statement is reminiscent of another famous quip by Jesus: “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

So which way was it? Did Jesus mean this statement positively, as asserted by Matthew, or did Jesus make this statement as a lament about how long it takes people to break old habits? My feeling is that Matthew’s perspective is closer to the truth. Luke’s perspective reflects Christianity of the late 1st century – Christians were breaking away from Judaism, but most Jews refused to give up the old ways and turn to God’s new way. Thus, I think Matthew probably retains the original spirit of the Q material, whereas Luke redacted it towards the negative. Instead of “heaven and earth” disappearing before the Law is abolished (as in Matthew), it is now “easier for heaven and earth to disappear” than it is for the old ideas to give way to the new. This is a distinct reflection of late 1st century Gentile Christianity, and not the early 1st century Jewish Jesus.

CONCLUSION

So we’re left with the same problem. It is historically probable that Jesus said something akin to the quote recorded by Matthew. If we accept this as true, how does this impact our own Christian lives? Should we be following Jewish customs and traditions? Should we not be planting two different seeds in the same field? Should we not be blending cotton and linen? Should we be eating only kosher foods? Should we, in short, be Jewish Christians?

I wish I could provide some valuable and profound theological insight here. I really wish I could. But I honestly don’t have any very good answers. Jesus was a Jew, living in the Jewish homeland, preaching and teaching within the bounds of 1st century Judaism. He taught his followers that Jewish laws and customs were part of God’s eternal plan for humanity. His earliest followers believed ardently that Christianity and Judaism could not and should not be separated.

For those of us who aim to follow Jesus on the Way of personal and spiritual transformation of ourselves and our world, this is a perspective worth pondering.

Christianity and Old Testament Law, Part I

One of the oldest traditions in Christianity is the belief that Jewish laws and customs are not binding upon followers of Christ. When Jesus died, the argument goes, he rendered Mosaic Law irrelevant. Salvation, then, comes from belief in Jesus’s death and resurrection, and not from following the rules and regulations of the Old Testament.

This tradition goes back to the earliest days of Christianity, and the basic formulation was developed by Paul and taught amongst the congregations he founded throughout the eastern half of the Roman Empire. Today, not only are Paul’s letters used to support this notion, but even words attributed to Jesus can be called upon to undergird the tradition.

What exactly are these commandments, and why don’t Christians follow them?

JEWISH LAW AND CUSTOM

First, it is necessary to clear the air on what is meant by common phrases such as “Jewish Law,” “Mosaic Law,” “The Law and the Prophets,” or sometimes just “the Law.” All of these phrases mean the same thing, but there seems to be a lot of confusion in many circles about exactly what they refer to.

Jewish Law came in two parts, and it included far more than simply legal codes dictating criminal and civil offenses. To be sure, Jewish Law included these things, but it also included rules and regulations dictating daily behavior and customs of the Jewish people. It included things such as how to make clothes, how to plant fields and how to raise cattle, how to treat others in relationships, how to prepare food, how to structure family life, and so on. Of course, it also detailed the sacrificial system of ancient Judaism. In short, it was a complete system of legal, religious, and cultural codes for living as a Jew in the ancient world.

The first aspect of this Jewish Law consisted of written laws and customs. Most came from the Torah – that is, the first five books of the Christian Old Testament, also called the Pentateuch, and believed by the ancient Jews to have been given by Moses. By the time of Jesus, Jewish scripture included a lot more than just these five books. There were also texts detailing Jewish history, books of poetry, proverbs, and literature, and books of prophecy. Some Jewish sects, both then and know, followed only the Torah. Mainstream Judaism, however, regarded these other traditional Jewish texts as scripture, and this is where familiar New Testament phrases such as “the Law and the Prophets” come from. The Law was the Torah; the Prophets were the books of prophecy such as Isaiah, Jeremiah, and a dozen others.

In addition to this written aspect of Jewish Law – those codes and customs outlined in Jewish scripture – there was also an oral aspect that consisted of the interpretation of these codes and customs. This interpretive aspect of Jewish Law was well established in oral form by the time of Jesus, but did not achieve codification in written form until several centuries after the time of Jesus. Collectively called the Talmud, these interpretative traditions were the hallmark of the Pharisees, an influential group of 1st century Jews whose practices and traditions became the basis of Rabbinical Judaism, which has been the most common form of Judaism for nearly two millennia.

These two aspects of Jewish religious and cultural customs – Torah and Talmud, the instructions of Moses and the rabbinical interpretation of those instructions – constitute what is meant by phrases such as “Jewish Law.”

JEWISH LAW AND CHRISTIANITY

For most of Christian history, Christians have disregarded Jewish Law, both the written Law of Moses and the rabbinical interpretation of that Law. It is perhaps easy to see why Christians have never given much thought to the interpretative side of Jewish Law. In the Gospels, Jesus himself is frequently depicted at odds with the Pharisees – the experts of interpretation – and consistently insults and degrades them, even as he disagrees with them in their interpretations. While much of the antagonism in the Gospels between Jesus and the Pharisees is a reflection of the antagonism between Christians and Jews of the late 1st century, there is little doubt that Jesus had run-ins during his life with the Pharisees, whom he saw as collaborators with Roman imperial domination. As a rural Galilean, the Pharisees would have seen Jesus as a rabble-rouser and fiery revolutionary, while Jesus, for his part, would have seen the Pharisees as pretentious, so-called “experts” who were more concerned with their scholarship than with real people in real life. One might compare this situation to a Pentecostal preacher from rural Alabama meeting a group of Reformed theologians from Oxford.

But in addition to dismissing the interpretive traditions of the Pharisees and their later rabbinical successors, Christians have also long rejected the written Law of the Old Testament – the set of laws and customs ostensibly given by God to his chosen people.

As we saw above, this rejection of written Mosaic Law comes largely from the influence of the apostle Paul.

Paul was one of the earliest and certainly most influential Christians. Though he never followed or even knew of Jesus during Jesus’ life, he was converted to Christianity within a few years of Jesus’ death, after a vision of the resurrected Christ.

The Apostle Paul

Very early on, he seems to have begun to jettison his old ways within Judaism, and by about 50 C.E., a major conflict arose between Paul and the leaders of the Christian community in Jerusalem.

To put it briefly, the Jerusalem community in the time of Paul was the center of Christendom. It was to Paul’s era what Rome is today to Catholics. This community was supported by many of Jesus’ disciples (such as Peter and John), and led by Jesus’ brother, James. To these Christian leaders, Christianity was essentially a sect within Judaism. It was not a different religion from Judaism, but was instead a new form of Jewish practice. These Jewish Christians believed very strongly that Christianity should remain part of Judaism – in other words, Jewish traditions and customs were still very much a part of their religious practice.

Paul, on the other hand, believed that Jesus’s resurrection had effectively done away with these traditions, and following Jewish Law was no longer necessary. If pressed on the matter, I’m sure Paul would have agreed that if someone wanted to follow Jewish customs, they were certainly entitled to do so, but his argument was that these customs were no longer necessary for salvation. Instead, salvation came through faith in Jesus’ death and resurrection, which Paul saw as the ultimate and final atonement for human sin. Since Jesus made himself the ultimate sacrifice, humans could now be forgiven and thus saved, with or without adherence to the Law of Moses.

Needless to say, the Church in Jerusalem did not take Paul’s ideas very well. As described in the book of Acts, and also discussed by Paul himself in Galatians, things came to a head when Paul visited Jerusalem in about 50 C.E. The Jerusalem leaders attempted to reach a compromise with Paul, and agreed that while Paul’s converts did not need to become circumcised (which, in the ancient world, was the “official” way that someone became Jewish), they did need to follow Jewish dietary customs. Specifically, according to Acts, they were to refrain from eating food sacrificed to idols, food from strangled animals, and any food with blood in it.

Paul seems to have accepted this compromise, then immediately gone back to the missionary field and ignored it. Time and again in his letters, Paul insists that “all food is clean,” and even goes so far as to suggest that eating food sacrificed to idols is permissible, because idols are not real, they are simply inanimate objects. The only exception to this rule, for Paul, is when someone’s dietary habits may cause problems for someone else. In other words, if a Christian is eating with another Christian, and the second Christian believes strongly in the difference between “clean” and “unclean” food, then the first Christian should respect that belief and only eat “clean” food when they are eating with that person. Otherwise, “all food is clean” and permissible to eat.

In time, after Paul’s death and the deaths of James, Peter, and the other early Christian leaders, Christianity slowly became more and more of a non-Jewish religion. After the destruction of Jerusalem in 70 C.E. by the Romans, there was no longer a Jewish-Christian community in Jerusalem, and the center of Christendom shifted first to Alexandria in Egypt, and later, of course, to Rome. This led, during the last few decades of the 1st century, to a painful separation between Christianity and Judaism, a separation that is reflected in the Gospels, which were written around this time. By the start of the 2nd century, Christianity was essentially a non-Jewish religion, and Paul’s viewpoint won the day.

One example of this is reflected in the letter of 1 Timothy, a letter forged in Paul’s name in the late 1st century. The writer is discussing false Christian teachers, which he calls “hypocritical liars,” and he states that they teach people to “abstain from certain foods, which God created to be received with thanksgiving.” The writer goes on to say: “For everything God created is good, and nothing is to be rejected if it is received with thanksgiving.” So much for the views of James and Peter that some foods are unclean.

Christians from that time to now have left Jewish Law and Jewish customs behind them.

JESUS AND JEWISH LAW

We have looked at what Jewish Law was, and we have also seen why Christians don’t follow Jewish Law. Even though the earliest Christians – the followers of Jesus and their converts – seem to have adhered strongly to Jewish norms and customs, and seem to have believed, at least early on, that one needed to become Jewish in order to be Christian, Paul challenged all that and spread the gospel of Jesus to non-Jews, leading Christianity to an eventual separation from Judaism all together. It became, by the end of the 1st century, a non-Jewish religion that did not adhere to Jewish laws and customs.

But since Jesus is the heart and soul of Christianity, one might wonder what Jesus himself had to say on this matter. For many Christians (and for institutional Christianity in general) Jesus was not just a prophet, but the Son of God, even God himself in human form. For Christians, then, one would expect Jesus’s words to carry significant weight.

Many folks may be surprised to discover that Jesus seems to have strongly affirmed adherence to Jewish Law. Consider, for instance, Matthew 23, where Jesus states: “The teachers of the Law and the Pharisees sit in Moses’s seat. You must obey them and do everything they tell you.” He goes on to encourage his listeners not to be hypocritical like the Pharisees, but he affirms that their teaching of the Law is sound and his listeners should follow it. For Jesus in this passage, the problem with the Pharisees is not their reliance on Jewish Law, but on the fact that they are hypocrites who don’t really follow it.

Consider also a story repeated in Mark, Matthew, and Luke, where Jesus heals a man with leprosy. Afterwards, he instructs the man to go to the temple to be ritually purified and to “offer the sacrifices that Moses commanded.” Clearly he found these customs to be necessary.

In the parable of the rich man and Lazarus, provided by Luke, Jesus tells of a beggar named Lazarus who always had to eat the scraps from the table of a rich man.

The Rich Man and Lazarus, by Leandro Bassano

The rich man lived the high life and consistently ignored the plight of Lazarus. In time, both men died, with the rich man going to hell, and Lazarus going “to the bosom of Abraham.” The rich man begs Abraham to let Lazarus return to earth to warn his brothers about the dangers of luxurious living. Abraham responds that the rich man’s brothers “have Moses and the Prophets” and that they should “listen to them.” Abraham goes on to say that if the rich man’s brothers won’t listen to Moses, then neither will they listen to someone who is raised from the dead (i.e. Lazarus). Jesus, through this parable, is affirming the salvific nature of Mosaic Law.

In a story related in Matthew and Mark, Jesus is approached by a Gentile who wants him to heal her daughter. Jesus flatly refuses to do so, stating that he has come only “to the lost sheep of Israel” and that it is not right to take “the children’s bread” (that is, Jesus’s teachings) and “toss it to the dogs” (that is, unclean Gentiles). The woman persists, however, and Jesus finally agrees to heal her daughter. But he does it from a distance; he does not go to the woman’s unclean, Gentile house.

A similar story is found in both Matthew and Luke. Here, the Gentile is a Roman centurion, and the sick person is his servant. Jesus agrees to heal the servant, but, as with the story from Matthew, he does not go to the centurion’s house, and instead heals the servant from afar.

It is noteworthy to point out that these are the only two healings attributed to Jesus from afar. They are also the only two healings of Gentiles attributed to Jesus. In the Gospel tradition, Jesus keeps away from Gentiles, because he viewed them as unclean, which was consistent with a Jewish worldview.

Finally, there is a passage from Matthew where Jesus explicitly talks about adherence to Jewish Law and customs:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the Law, you will certainly not enter the kingdom of heaven.

It is hard to imagine how Jesus could be more explicit. “Until heaven and earth disappear” – that is, until the end of time – the Law of Moses is valid. Unless your righteousness – that is, your adherence to God’s commandments – exceeds even the righteousness of the Pharisees, who are famous for their strict adherence to the Law, you will not see God’s kingdom.

CONCLUSION

This final passage from Matthew’s Sermon on the Mount is a difficult one to reconcile in light of traditional Christian practice. As we saw above, from the time of Paul, Christians began rejecting Jewish laws and customs, and by the beginning of the 2nd century, virtually no Christian followed any of the laws of Moses, except those that they found particularly important. This is true even today, as many Christians revere the Ten Commandments, but handily reject countless other mandates from the Old Testament.

As we have seen, Jesus was a Jewish man, living in the Jewish homeland, and teaching and preaching within the worldview of 1st century Judaism. In the Gospel of Matthew in particular, Jesus is fiercely loyal to Jewish laws and customs, and explicitly states that these commandments are valid for all time – indeed, “until heaven and earth disappear.”

In Part II of this series, we will look much more closely at this passage from Matthew and consider how we might reconcile it with modern Christian practice.

The Synoptic Problem, the Q Gospel, and the Aramaic Gospel of Matthew

Perhaps no other textual issue in Christian scholarship has been discussed and debated more over the years than the sources used by the writers of Matthew, Mark, and Luke. The discussion, frequently called “the Synoptic Problem,” began in the late 18th century, and continues today in the 21st.

Why is this a problem? To begin with, these three Gospels are very similar in content, sometimes relating stories word-for-word between all three Gospels. In addition to containing many of the same stories, a lot of the literary structure of these three Gospels is similar. This is why they are called “Synoptic” – from the Greek word “syn,” meaning “together,” and “opsis,” meaning “to see” – they can be “seen together” because of their literary and grammatical similarities.

Secondly, while all three Gospels have material in common (often called the “Triple Tradition”), there is a significant amount of material found only in Luke and Matthew, but not in Mark (this is called the “Double Tradition”).

Finally, there is material in all three Gospels that is unique to each Gospel. In other words, there are stories found only in Mark, stories found only in Matthew, and stories found only in Luke.

This, then, is the nature of the “problem.” How can all these various textual traditions be explained?

Problem or not, why is this such an important issue? Why does it matter? Quite simply, because it makes such a dramatic impact on conclusions historians can draw about the life of Jesus and the rise of early Christianity. Knowing when they were written, and how they came to be in the forms we have them today, is vitally important to understanding the traditions handed down to us by the first generations of believers, and by Jesus himself.

A BRIEF OVERVIEW

Until the rise of modern New Testament scholarship in the 19th century, virtually everyone agreed that Matthew was the earliest Gospel, followed by Mark and Luke. This is why they follow in that order in our Bibles – Matthew, Mark, Luke.

But beginning in the late 18th and early 19th centuries, scholars and historians studying the texts of the New Testament began to see new patterns that had gone unnoticed, and frankly unlooked for, prior to that time. Since these inaugural studies, three theories have come forward as likely candidates to explain the way these three Gospels are connected.

The first theory goes along with Church tradition of Matthean primacy (i.e. Matthew was written first), but suggests that Luke came second, followed by Mark. According to this theory, Luke used Matthew as a source, which explains why there is so much material common between them. Mark, on the other hand, used both previous Gospels as source material. Since Mark is so much shorter than the other two, this theory supposes that Mark was written as a sort of handbook version of the longer, more detailed Gospels that preceded it.

The second theory denies this Matthean primacy and instead asserts that Mark was written first. Matthew came second, using Mark as a primary source, and repeating almost 90% of Mark’s contents. By this theory’s assertion, Luke was last of the bunch, also using Mark as a source but not using Matthew. Instead, the material common between Matthew and Luke, and which is not found in Mark (the “Double Tradition” referred to above), comes from a source no longer in existence, which these scholars have called the Q Gospel (“Q” being short for the German word “quelle,” which means “source”). Thus, Matthew and Luke both used Mark and Q as source material, but were independent of one another.

Finally, the third theory takes themes from both the previous two. It agrees that Mark was written first, and that Matthew came second and used Mark as a source. However, it is skeptical of the existence of the Q Gospel, and instead asserts that Luke used both Mark and Matthew as sources. So this theory agrees with Theory 2 on the Triple Tradition – Matthew and Luke both used Mark as a source – but agrees with Theory 1 on the Double Tradition – Luke also used Matthew as a source.

Among modern scholars, only a fraction still adheres to Theory 1. Virtually nobody in the modern academy supposes Matthew was written first. Similarly, in recent years, Theory 3 has become less and less prominent. As of today, it’s fair to say that the majority of Biblical scholars accept Theory 2 – that Mark came first, Matthew and Luke used Mark as a source, and that Matthew and Luke also used a second source in common, called Q, which is no longer in existence. There are still some prominent scholars who are skeptical of Q, but it appears that the thrust of modern scholarship is moving towards Q, not away from it.

THE Q GOSPEL

So what, exactly, is the Q Gospel?

As noted above, scholars are virtually unanimous in their agreement that the writers of Matthew and Luke used Mark’s text as a primary source. Thus, whenever we find the same story in all three Gospels, we know that Matthew and Luke got the story from Mark.

However, as also noted above, there are a significant number of stories found in both Matthew and Luke, but not in Mark. These stories are frequently the same, word for word, in both Gospels. If Matthew and Luke didn’t get the stories from Mark, then where, exactly, did the stories come from? Not oral tradition, because two authors writing from oral tradition would not give the same word for word accounts. Instead, we have the Q Gospel. As the theory goes, this was an early Gospel containing mostly sayings of Jesus, available to Matthew and Luke, but now lost to history.

There is a lot of evidence to support the 1st century existence of this document. First of all, since we know Matthew and Luke used Mark as a source, it is not unreasonable to assume they used other written sources too. Luke, in fact, implies just this thing when, at the beginning of his Gospel, he tells us explicitly that he has combed through all the available writings about Jesus in creating his own text.

Secondly, by looking at all the stories from this hypothesized text, one can begin to analyze it critically. For instance, the majority of the stories in Q are apocalyptically-oriented. This is a distinct literary and theological style, thus implying strongly that we are dealing with an actual third written source, rather than simply one author copying the other (in this case, Luke copying Matthew). Almost all of the apocalyptic language in Matthew comes from this common material. If Luke had been copying Matthew, what are the chances that it was only Matthew’s apocalyptically-oriented sayings that Luke copied?

To make this point a bit clearer, consider the following analogy:

Suppose there is a pair of lovers whose love story has been told by several different writers. Some of those writers depicted the story as uplifting and inspirational, while others depicted the story as a tragedy.

Writer A decides to write his own version. His account is mostly uplifting and inspirational, but he has a few scenes that are quite depressing and tragic.

Writer B also decides to write his own version. His account, like writer A’s, is mostly uplifting and inspirational, but he also has a few depressing scenes.

In analyzing these two accounts, one discovers that in the tragic, depressing scenes, both writers tell virtually the same story, word for word. But in all the other scenes, the writers use different language and tell their stories in their own unique words.

Given that you know Writers A and B both used earlier sources for their own version of the story, and given that you know those sources vary in how they tell the story, how would you analyze the sources each writer used? Would you assume that Writer B copied Writer A, but only on the depressing, tragic scenes, or would you simply assume that both Writer A and Writer B used the same earlier source, a source that was mostly tragic and depressing, for the word-for-word scenes in question?

Clearly, the most likely answer is the second one: Writers A and B shared a source. That source is clearly a version of the story that is tragic and depressing, and since both writers used this source, this explains why they have some tragic, depressing scenes, and those scenes are repeated almost word for word. This also explains why their other material is told differently – it’s told differently because Writer B was not copying Writer A.

This is the case for the Q material. It has a literary and theological theme – namely apocalypticism – which is obvious to anyone who reads the material. Outside of this material, Luke and Matthew tell their stories of Jesus differently from one another (with the obvious exception of the material they both got from Mark). Since everything else is different between these two texts, and since the word-for-word material has a verifiable theological theme that is not generally found elsewhere in Matthew and Luke, it seems clear that this material is coming from an actual third source, and not simply from Luke copying Matthew.

Third, in hypothesizing this Q document, scholars were essentially creating a whole new category of early Christian gospel – now called “sayings gospels.” At the time, in the 19th century, there was no evidence to suggest any such gospel style had ever existed. Yet, in 1945, just such a gospel was discovered – now widely known as the Gospel of Thomas. Thomas is not the lost Q Gospel, but it is a sayings gospel, proving that the genre existed in early Christianity.

Fourth, most scholars believe that Matthew and Luke were written closely together in time: Matthew perhaps around 85 C.E., and Luke around 90 C.E. If these dates are right, it is hard to imagine that Luke could have had access to Matthew’s Gospel. Texts simply didn’t get spread around that quickly in the ancient world. Even if these dates are wrong by 100%, meaning ten years between them, that still doesn’t seem like enough time for Luke to be familiar with Matthew’s text.

Finally, there are so many massive differences between Luke and Matthew in other areas of their Gospels that it is almost unimaginable that Luke had Matthew’s text in front of him. Take, for instance, the stories of Jesus’ birth. Both agree Jesus was born to a virgin named Mary, that his earthly father was Joseph, and that he was born in Bethlehem, but that is where the similarities cease. Virtually every detail of the stories differs between these two texts. The same is true of Jesus’ resurrection accounts between the two Gospels. It is also true in some of the other stories, for instance in their vastly different accounts of how Judas Iscariot died, and even in the identities of Jesus’s twelve disciples. If Luke used Matthew as one of his sources, then either the “Matthew” he used was not the same as the Matthew we know today, or he simply believed that Matthew got a whole bunch of really important details totally and irreconcilably wrong – and yet he took him at face value on some of his material, particularly his apocalyptic material, and copied much of it word for word.

On this point, it’s also important to point out that while the Q material is frequently word-for-word between Luke and Matthew, Luke frequently places the sayings in different circumstances. For instance, Matthew’s famous Sermon on the Mount is Q material. However, in Luke, it’s not on a “mount” at all, but on a plain, and the sayings are in a different order and some aren’t there at all. This is but one example of many. Again, it seems that we are dealing with a lost gospel, one that provided a list of Jesus’ sayings, and Luke and Matthew both used those sayings, placing them in their own unique narrative contexts. If Luke was using Matthew, we should expect these Q sayings to be in a similar narrative context. But they simply aren’t in most cases.

In the end, it is my opinion that the evidence supporting Theory 2 – which includes the Q Gospel hypothesis – is persuasive and overwhelming. Mark came first. Matthew and Luke were written later, both independently using Mark as a source. They also had a second source in common, a list of sayings attributed to Jesus with very little narrative framework. They used these sayings differently, placing them in different narrative contexts, as one would expect in such a situation.

THE ARAMAIC GOSPEL OF MATTHEW

If you’ve followed my arguments up to now, you may realize that there are still some unanswered questions. What about the material that is unique in each Gospel? Where did those stories come from? Furthermore, how come sometimes Matthew and Luke’s Q material is virtually identical, but other times it varies dramatically in how it is told?

There are no clear answers to these questions, but I have formulated some theories aimed at clearing up the confusion.

Turning first to the question of unique material in each Gospel, it is ultimately impossible to explain where this material comes from. If Mark was written first, and did not use the Q Gospel as a source (and it does not appear that he knew of this Gospel), then his stories are all unique. We have no idea where he got his information. Church tradition says Mark was written by John Mark, a companion of Paul and later a secretary to Peter. Papias, an early 2nd century bishop in the region of modern Turkey, provides this information, saying that Mark wrote down all he remembered from his travels with Peter. This, of course, may or may not be accurate.

As for the unique material of Matthew and Luke, Matthew’s unique material is usually dubbed “M,” and Luke’s unique material is usually dubbed “L.” Of the two, Luke has by far the most unique material, comprising something like 40% of his Gospel. So what are these “L” and “M” sources? Again, we don’t know. Most assume the material came from oral tradition known to the individual writers. This is probably true, but it’s also possible that some of this material came from other actual texts that are no longer in existence. There is just no way to know. It’s even possible that some of this material came from Q, but since only one author quoted it, we can’t know it came from Q. We only know Q material when both Matthew and Luke repeat it.

Turning now to the second question, why is some Q material so similar between Matthew and Luke, and why is some of it so different?

Here, it is necessary to consider some clues from early Christian writers, primarily of the 2nd century. To put it simply, a lot of early Church fathers seemed to believe that the Gospel of Matthew was originally written in Hebrew (which, in context, probably meant Aramaic, the language of Jesus). This, in fact, seems to have been common knowledge in the 2nd and 3rd centuries – so common that Christian gospels of this era frequently connect the name “Matthew” with scribes – that is, with people who were writing down stories about Jesus. Consider the opening of the Gnostic text known as the Secret Book of Thomas: “The secret words that the savior spoke to Judas Thomas which I, Matthew, wrote down, while I was walking, listening to them speak with one another.”

As for the writings of Church fathers, consider the words of the aforementioned Papias, writing in the early part of the 2nd century: “Matthew put together the sayings [of the Lord] in the Hebrew language, and each one interpreted them as best he could.” Also, from Iranaeus, writing near the end of the 2nd century: “Matthew also issued a written Gospel among the Hebrews in their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the church.”

Thus, if Papias and Iranaeus can be trusted (and Iranaeus, by the way, probably got his information from Papias), Matthew must have been written originally in Hebrew/Aramaic. There is a problem, here, however. As anyone familiar with the Gospel of Matthew will know, Matthew is not merely a list of “sayings” of Jesus, as Papias contends. It’s a whole biographical Gospel in narrative form. Is it possible that what we call the Gospel of Matthew was not the same text known by the same name in the 1st and 2nd centuries? In fact, this is a conclusion drawn by a lot of modern scholars. Many scholars, for instance, will refer to Matthew’s writer as “the editor of Matthew.” For these scholars, the original Matthew was a shorter version, mostly just sayings, that was later expanded into its present form.

What text from the first century do we know of that sounds like this proto-Matthew?

Well, the Q Gospel of course.

HOW IT MAY HAVE HAPPENED

What will follow is my own reconstruction, based on several years of studying this topic. It is by no means the final word on the subject. However, I think it’s at least a possible, if not likely, scenario.

Around 30 C.E., Jesus died. Shortly thereafter, his disciples became convinced that he was still alive, risen from the dead and glorified to the right hand of God. They became “apostles” – preachers of the good news – and Christianity began to blossom and spread. A few years later, say around 35 C.E., a Jew named Paul was converted to Christianity after having a vision of Jesus. He made dramatic steps towards establishing Christian doctrine and beliefs, and he helped spread the story of Jesus beyond the Jewish homeland, into the Greek-speaking world.

Around 50 C.E., say about 20 years after Jesus’s death, one of his disciples decided to write down sayings he remembered of Jesus, fearing that the knowledge might be lost. He may not have been – and indeed probably was not – the first person to do this. In any case, the disciple in question was Matthew, also known as Levi. Levi had been a tax collector prior to following Jesus, and while this made him a pariah in Jewish society, it was a job that would only have been handled by someone of at least some financial means and likely some education. As such, he may have been the only literate disciple of Jesus.

In any case, he wrote down a list of sayings he remembered from Jesus. He wrote in Aramaic, which was his own language and the language of Jesus. This was not a Gospel in the traditional sense, but a list of sayings with very little narrative context. There was nothing in this text about Jesus’s birth, death, or resurrection. Instead, Jesus is shown as an apocalyptic prophet using typical rabbinical teaching techniques (one-liner quips and parables), as well as performing charismatic healings and exorcisms.

Called the Gospel of Matthew at the time, scholars now call this document Q, and it is no longer in existence.

Several decades later, around 70 C.E., Mark wrote his Gospel. He does not appear to be familiar with the Aramaic Gospel of Matthew. It is unclear where he got his information, though it may have come from the traditions passed on by Peter.

Perhaps around this same time, the Aramaic Gospel of Matthew was translated by another writer into Greek, the common written language of that era. This would have been done so that the Gospel could be read by those who did not speak Aramaic (which, after 70 C.E., included an increasing number of Christians). This Gospel was still in its “Q” form at the time.

Sometime later, perhaps in the mid-80’s C.E., another writer came along and decided to expand the Greek version of the Aramaic Gospel of Matthew. He was familiar with Mark and wanted to use Matthew’s stories to expand Mark. He wrote the text that we know today as the Gospel of Matthew, including all the sayings from the original Aramaic Gospel of Matthew, as well as the vast majority (over 90%) of Mark’s Gospel. He also added in some new material, drawn most likely from his knowledge of oral tradition. Despite writing in Greek, this man was Jewish, writing to a Jewish audience.

Some 5-10 years later, another writer, Luke, came along, using all the resources available to him. He did not have access to the new, longer, Greek version of the Gospel of Matthew, but he did have access to the Greek translation of the original Aramaic Gospel of Matthew. He also had Mark and probably other written and oral sources as well. He used a lot of Mark and all of the Greek translation of the Aramaic Gospel of Matthew. Sometimes he copied Mark and proto-Matthew (i.e. “Q”) word for word, but sometimes he changed the wording to suit his own purposes. It’s also possible that he was not using a Greek translation of proto-Matthew, but was instead translating it himself from the original Aramaic, which would explain why sometimes his translations are virtually identical to what we find in our modern Matthew, and other times they vary dramatically.

This, then, is my reconstruction. What we today call the lost Q Gospel was actually a sayings text written by the disciple Matthew, a few decades before Mark. Mark didn’t know this text. This Q Gospel/proto-Matthew was later translated into Greek and then expanded to include Mark’s information and some other oral traditions. Finally, Luke used both the Q Gospel/proto-Matthew text (either in Greek or Aramaic), and Mark, to compose his own account. He was not familiar with the longer version of Matthew that we know today.

If this speculative reconstruction is true, then the Q Gospel is significant as not only the earliest document detailing the life of Jesus, but also the only Christian writing in existence that was based on firsthand knowledge – namely the knowledge of Jesus’s disciple Matthew.

Judas and the Great Betrayal

If you follow my blog, you’ll know I’ve written previously on the subject of Judas, but like a lot of issues in Christianity, it is one worth revisiting from time to time.

In this essay, I want to look specifically at a question many people may not have given much consideration to: Did Judas actually betray Jesus?

Though some scholars, such as J.S. Spong and Hyam Maccoby, have suggested that Judas himself is a fictional creation, most scholars accept that Judas was a real figure of history. He seems certainly to have been one of Jesus’ followers, though there is very little we can say about him as a person. What we do know is that Christian history tells us that Judas was the betrayer of Jesus. Are these stories reliable?

For many Christians, the answer to this question would seem obvious. Of course Judas betrayed Jesus. It is one of the most familiar stories from the Gospel tradition. We find the stories in multiple accounts, some of which are independent of one another.

These independent sources are one of the keys scholars look for when determining the historical reliability of a story from history. If two authors give us the same story, but one of those authors used the other author for his information, then we have only one independent account. If, however, two authors give us the same story, and they are writing independently of one another, then this increases the probability, in the estimation of historians, that the story is reliable.

In the case of the betrayal, we do have these independent accounts – the two primary ones being Mark and John (Matthew and Luke both used Mark as source material). We may have other independent accounts as well, including the 2nd century Gospel of Judas (this text has only been available to scholars for a few years, but the preliminary research indicates that the writer probably did not know the Gospels of the New Testament).

As such, there seems to be good historical reasons for supposing that the betrayal story is true. There is a problem, however. And it’s a big one.

Put quite simply, our earliest sources reveal no knowledge of the stories about the betrayal of Jesus by Judas, one of his inner circle.

This is a big problem because in addition to multiple independent sources, scholars like to have early sources. The earlier the better. While we have multiple independent sources for the Judas stories, they are not our earliest sources. Our earliest sources, on the other hand, make no mention of Judas, and imply instead no knowledge of anything like a betrayal by anyone, much less one of the Twelve.

Just what are these sources? The first is the hypothetical source scholars call Q. The Q Gospel is the common material between Luke and Matthew that is not found in Mark. Scholars are in virtual unanimous agreement that Luke and Matthew both used Mark as a primary source. However, there is a lot of material found in both Luke and Matthew that is not found in Mark. Where did this material come from? This is what scholars believe is the Q gospel – a text no longer in existence, but available in the 1st century to Matthew and Luke, which contained very little narrative framework, but was instead primarily a list of sayings attributed to Jesus, many of them apocalyptically oriented.

There are some scholars who doubt Q’s existence, but in my experience, the majority of major textual scholars accept it as real.

In any case, the Q Gospel is by its very nature earlier than the Gospels – at least earlier than Matthew and Luke. It is impossible to say, of course, whether it predates Mark, but most Q experts believe it was composed sometime in the 50’s or 60’s C.E., prior to Mark or the other Gospels.

As such, it is an early source for Christian material, and it is noteworthy that it includes nothing about Judas Iscariot or any betrayal of Jesus. Now, this in and of itself is not so strange. The text is mostly just a list of sayings attributed to Jesus, with very little narrative. It could be that the Q writer knew of the Judas story, but simply did not find it germane to his literary purposes in compiling a list of Jesus’ sayings.

More important than this problem of omission, however, is the fact that one saying attributed to Jesus in the Q Gospel implies that not only did the author of Q know nothing about the betrayal of Judas, but neither did Jesus.

Our later Gospels, of course, tell us that Jesus had foreknowledge that he was going to be betrayed. Consider, however, this saying from Q. In it, Jesus is speaking to his disciples in private:

Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.

What’s so world-shattering about this statement? Quite simply, Jesus apparently has no knowledge, at least at this point, that Judas is going to betray him. He predicts that when he comes into power in God’s kingdom, his twelve disciples – all twelve disciples – will sit on twelve thrones judging the twelve tribes of Israel. This group, by necessity, must include Judas Iscariot.

Not only does this passage contradict later Gospel depictions of Jesus having foreknowledge of Judas’ treachery, but it also implies that the writer who wrote these sayings down also didn’t know anything about Judas’ treachery, otherwise we can assume he would have redacted it appropriately.

The second early source at issue here are the letters of Paul. Paul’s letters are the earliest Christian texts in existence, written during the 50’s C.E., or about twenty to thirty years after Jesus’ death. In them, Paul never mentions anything – not one solitary word – about Judas Iscariot or his betrayal of Jesus. He implies no knowledge of any such act.

Like the omission in Q, some may write this off as unimportant – Paul’s purposes in his letters were to address specific problems in his congregations, so it stands to reason that he may never have had reason to bring up Judas Iscariot. Indeed, Paul mentions virtually nothing about the life of Jesus at all in his letters. So this fact of omission about Judas may not tell us much.

But, again like the saying in Q, Paul does say something that implies he had no knowledge of Judas’ betrayal. It comes in a famous passage in 1 Corinthians where Paul is talking about the people the risen Christ appeared to. He states that Jesus appeared “to Peter, and then to the Twelve.” Of course, we know from our Gospel accounts that Jesus appeared only to the eleven remaining disciples, because Judas was gone by then. And Paul couldn’t have been referring to Judas’ replacement, Matthias, who was voted on by the remaining disciples as depicted in the book of Acts, because that event occurs after Jesus’ ascension into heaven. As far as Paul was aware, the Twelve were still intact after Jesus’ death.

The most common argument against this point is that when Paul used the phrase “the Twelve,” he was using it as a generic title for Jesus’ inner circle. They were known as “the Twelve,” even though one eventually departed and betrayed Jesus. This, of course, is certainly possible, but it doesn’t seem very probable. The Gospels, after all, do not use any such euphemism. They tell us explicitly that the risen Christ appeared to “the Eleven.” The Twelve were no longer intact. Furthermore, making this assumption requires reading something into the text that is not actually there. It requires reading Paul through the lens of the later Gospels. If one had only Paul’s letters to go on (as his congregations did), one would make the plain, simple, and obvious deduction that the Twelve were still intact after Jesus’ death.

Some of my more savvy readers may be screaming by this point that I have overlooked a salient passage in Paul, where he explicitly talks about Jesus’ betrayal.

The passage in question is from, strangely enough, the same letter where Paul talks about “the Twelve” – 1 Corinthians. This time, Paul is talking about problems the Corinthians are having while celebrating the Lord’s Supper. In one of the very few instances where Paul refers to an event in Jesus’ life, he writes: “The Lord Jesus, on the night he was betrayed, took bread…”

This seems to be a reference to a familiar passage from the Gospels – Jesus’ Last Supper with his disciples, which occurs on the night Judas betrays him. Clearly Paul is talking about Judas here!

Not so fast.

The word translated in that passage as “betrayed” actually means “handed over,” whether handing over car keys or handing over a perpetrator to the police. Depending on context, of course, it can also mean something like “betrayed.” In the Gospels, for instance, this is the word of choice for describing what Judas did – he handed Jesus over. Since Judas was part of his inner circle, and did it behind his back, this constituted a “betrayal.”

However, without context to imply an act of betrayal, the word simply means “handed over.” In Paul, there is no context given to suggest betrayal. Quite literally, Paul says: “The Lord Jesus, on the night he was handed over, took bread…”

But couldn’t the context be implied? Perhaps Paul and his readers know how Jesus was handed over, and know who did it, so Judas and his betrayal are simply understood in unwritten context. This is possible, but when one looks at the greater context of how Paul, himself, uses this word most commonly, a more reasonable context comes into play.

Put simply, when Paul talks about Jesus going to the cross and being resurrected, he frequently uses this same word. But when he uses it elsewhere, he uses it in the context of God “handing Jesus over” to be crucified.

Consider, for instance, Romans chapter 8: “He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else?”

Or Galatians chapter 2: “And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

There are roughly ten other similar examples in the writings of Paul, where he uses this word to refer to passing something on, or giving something up, or handing something over. Never does he use the word to imply betrayal. And when he specifically uses the word in regards to Jesus’ death, as in the quotes above, it is always an act of God; God handed Jesus over to death so that we might be saved.

Given that context, it is reasonable to assume that in the passage from 1 Corinthians, when he is talking about the Lord’s Supper, he is saying, in effect, “The Lord Jesus, on the night he was handed over [by God unto death], he took bread…” This fits into the context with which Paul exclusively uses this word. It only fits into a betrayal context if you read Paul through the lens of later authors and their stories, and ignore Paul’s own way of using the word.

Even if one wants to argue that Paul was, in fact, referring to Jesus being physically handed over, and not just God “handing Jesus over” to death and resurrection, the phrase still does not explicitly tell us that this “handing over” was an act of Judas or one of Jesus’ inner circle. Perhaps Paul meant that Jesus was “handed over” by the Jewish leaders to the Roman authorities – which is, of course, consistent with the later Gospel accounts. Perhaps he means that some other person known to Jesus “handed him over” to the authorities. A nosy neighbor, perhaps, or the groundskeeper of the garden where Jesus was arrested.

This is all speculation, of course, but the point is that Paul is not explicit. The only context suggests that Paul is speaking metaphorically about an action of God, but even if we assume he was speaking more literally, there is no indication that this “handing over” was an act of betrayal by Judas or anyone else of his inner circle. This is particularly true in light of the fact that Paul’s use of the phrase “the Twelve” implies that he knew of no inner circle betrayal.

There is a possible third early source to consider as well. Most scholars date the Gospel of Thomas to the early 2nd century, but a few scholars, notably J.D. Crossan, have argued that Thomas predates the Gospels of the New Testament, composed around the same time as the letters of Paul and Q.

If we accept this early date for Thomas, it is significant to note that Thomas also includes nothing about a betrayal, and implies no knowledge of any such act. Like the Q Gospel, Thomas is a sayings gospel, providing very little narrative framework. In any case, Judas and the betrayal are never mentioned or implied.

This leaves us, of course, with the problem I mentioned at the beginning. We have multiple independent accounts of the betrayal by Judas, but these are later accounts, and our earliest accounts say nothing about the event, and instead say other things that imply the writers, in fact, had never heard of Judas’ betrayal.

How do we reconcile this? Ultimately, both camps have some explaining to do. If one doubts that Judas betrayed Jesus, then one must explain why our later accounts, some of them independent of one another, agree in their descriptions of Judas betraying Jesus. But if one accepts that Judas did, in fact, betray Jesus, one must explain why our earliest accounts don’t reflect the story, and the writers seem to know nothing about it.

In my opinion, this second “explanation” is the tougher one. There are, however, a few possibilities. Perhaps the Q hypothesis is completely bogus and Q never existed. Instead, the Q material is simply Luke copying from Matthew. Therefore, we can’t count Q as an early source that does not show any knowledge of Judas’ betrayal.

Furthermore, even if we accept that Q is real, the fact that the betrayal is never mentioned is immaterial. It also never mentions Jesus’ death by crucifixion, but we know that happened. And the quote about the “twelve thrones” may simply reflect that the historical Jesus did not know Judas was going to betray him (even though he is later depicted as having this foreknowledge).

As for Paul, perhaps “the Twelve” was just a euphemism, and when he talks about Jesus being “handed over,” he was, in fact, thinking of Judas, and knew his readers would know what he was talking about.

Even if we accept that Paul knows nothing about Judas, this still does not undermine the stories of the betrayal. Maybe Paul simply hadn’t heard the story. Paul claims in his letters to have gotten his information originally by direct revelation from the risen Christ. He explicitly denies that he heard the story of Jesus from the disciples (see Galatians chapter 1). Perhaps the risen Christ simply didn’t find it necessary to tell Paul about the betrayal.

For me, none of these explanations is very satisfying. The issue with Paul, in particular, is a very tough one. I can simply think of no way to explain why Paul wouldn’t have been intimately familiar with the story of Judas and the betrayal, if in fact it happened. How could he not have known this information? Even if we accept his assertion that he did not first learn the story of Jesus from the disciples, he certainly met the disciples later in life – before he wrote 1 Corinthians. He tells us about these meetings, after all. By the time he was writing that letter, it is simply unthinkable that he would never have heard the Judas story.

Is it possible, some may ask, that Paul and the author of Q (and Thomas, if it is early) were simply trying to suppress the story – that it was an embarrassing moment, one that folks like Paul were not inclined to talk about? This, I suppose, would be the best explanation, if one accepts that the Judas stories of the Gospel tradition are historically reliable. By the Gospel era, it wasn’t such a painful memory because so many years had passed. But during the early years, when Paul and the Q author were writing, Christian evangelists weren’t as likely to talk openly about it.

As for the other side of the debate – those who are skeptical of the betrayal stories – what answer can be given to explain the stories of the Gospel tradition?

This is an easier question to answer, in my opinion. It does not take a graduate degree in world mythology to understand how legends can and do arise. The stories of Judas in the Gospels are simply polemical. Judas is the embodiment of “the Jews,” and thus painted as the betrayer and Christ-killer. Why Judas, and not someone else? Maybe Judas was an easy target. Perhaps he died shortly after Jesus’ own death, and by the time of the Gospels, no one really knew anything about him, thus making him an easy pick for a betrayal legend – particularly given his name. Perhaps Judas had some kind of falling out with the early Christian movement. Perhaps he didn’t like what the other disciples were saying and preaching, and instead preached a different gospel – one at odds with the others. Perhaps he grew disillusioned after Jesus’ death and decided that they had all been deluded by a fancy talker. Maybe he became an enemy of the Christian movement because he thought they were crazy for claiming that Jesus was alive. Any of these things could explain why he would later come to be vilified as the betrayer of Jesus.

In the end, I tend toward skepticism about the betrayal stories. For me, I simply can’t get past the idea of Paul not knowing about the betrayal. He must have heard such stories, if indeed those stories were around, yet his words imply the opposite. Taken together with the lack of knowledge in the Q gospel (which I believe existed), and Thomas (which I also tend to think is earlier than many scholars suppose), it simply seems unlikely to me that the betrayal stories are historically reliable. As I said earlier, I do accept that Judas was a follower of Jesus and a real person of history, but I think the speculations I provided in the previous paragraph probably give a better explanation for why he later came to be vilified in the Gospels of the New Testament.