In the previous two episodes on Melchizedek (1a, 1b) we covered the Old Testament data on this enigmatic figure. Jewish writers and readers in the Second Temple Period (ca. 500 BC – 70 AD) naturally had ideas on who Melchizedek was and how to understand him as a king-priest. This episode discusses important texts from the Second Temple Period that deal with Melchizedek. Primary attention is placed on texts that case Melchizedek as more than a man, in effect the divine messianic deliverer of Israel in the last days. These texts and the thinking behind them set the stage for how New Testament writers thought about Melchizedek and how they correlated him to Jesus.
I recently added this to my FAQ, but I thought I’d post it here as well.
Do you think Matthew 24:37-38 is a prophecy about the return of nephilim or has anything to do with Genesis 6:1-4?
The short answer to both is no. (I also don’t think it has anything to do with UFOs or aliens). Back around the year 2000 or so I suspected that was the case, but I know better now. It’s not a text-driven argument or position. I blogged about this (and Dan 2:43 as well) back in 2015. There are several problems with the idea, but I’ll summarize my thoughts here.
There are several reasons why Matt 24:37-38 does not connect back to Gen 6:1-4. The sons of God are mentioned nowhere in Matt 24. There isn’t a whiff of divine-human transgression. Their presence is assumed on the basis of the phrase “marrying and giving in marriage,” but that’s actually where the idea breaks down. If Matthew wanted readers to think about Genesis 6:1-4 in these comments, he’d use the Greek terms in the Septuagint of LXX for what the sons of God and mortal women were doing. Matthew doesn’t do that even once. The LXX reads ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν, ὧν ἐξελέξαντο (lit: “they took for themselves women from all which they chose”). Matthew doesn’t use any of these terms. Matthew’s Greek for “marrying and giving in marriage” is γαμοῦντες καὶ γαμίζοντες (lit: “marrying and giving in marriage”). Even if you can’t read Greek you can look at the words and know they aren’t the same as Gen 6 LXX.The other significant problem is that saying Matthew 24:37-38 is about a repeat of Genesis 6:1-4 requires you to ignore parts of what Matthew describes — or deliberately not see the disconnections with Genesis 6:1-4. Here is the full list of what Matthew says will be going on when Jesus returns that was going on in the days of Noah:
– eating and drinking
– marrying and giving in marriage
– not watching / being unaware
Only one of those (conceivably — but incorrectly) could be associated with Gen 6:1-4 — the “marrying and giving in marriage.” The others have no association whatsoever with the supernaturalist aspects of Gen 6:1-4. So why impose the supernaturalist character of Gen 6 onto what Matthew says? It’s an arbitrary decision, and one made incoherent and unsustainable by the lack of any connection to the LXX of Gen 6:1-4. When biblical writers want their readers to cross-reference an OT passage with what they are saying, they create connections. Matthew doesn’t do that even once.
Melchizedek is one of the more enigmatic figures in the Bible. Mentioned in only two passages in the Old Testament (Gen 14:17-24; Psalm 110), he nevertheless drew a lot of attention during the Second Temple Period and the New Testament. Thousands of pages of scholarly research have been devoted to him. Nearly everything said about him produces interpretive problems, from the nature of his name, to its meaning, to his identity as a Canaanite (non-Israelite), to why Psalm 110 favors his priesthood about that of Aaron. This episode of the podcast finishes our discussion of the Old Testament material associated with Melchizedek. Later episodes will be devoted to how he was understood in Second Temple Judaism and the New Testament.
The “evil eye” was a widespread superstition in the ancient world, one that continues on into the present day. The belief that one could cause someone harm merely by looking at them, or cast a spell over them by the same means, shows up in ancient Egypt, Mesopotamian, Greece, Rome, and Rabbinic writings. But does the Bible contain any reference to the notion? This episode explores biblical references to having an “evil eye” and discusses the meaning of those references in biblical thought.
The episode is now live.
This is the final installment of David Burnett’s guest series.
This reading of Genesis 15:5 may appear novel yet it has an ancient antecedent in one of the earliest commentaries on Romans. Origen believed that in Romans 4, Paul did in fact understand the Abrahamic promise of Genesis 15:5 to become as the stars qualitatively. In his Commentary on Romans 4.6.4, he states: “Thus Abraham ‘against hope believed in hope that he would become the father of many nations,’ (Rom 4:18) which in the future would be like the stars of heaven, not only in terms of the greatness of number but also in splendor.”1 Here Origen reads the quotation of Gen 15:5 in Rom 4:18 explicitly as qualitative. In 4.6.7, he speaks further on the nature of the Abrahamic promise, as he understands Paul’s recounting of it. Discussing the content of Abraham and Sarah’s hope, he states:
“On the contrary when they hear of a such a hope of posterity and that the glory of their own offspring would be equal to heaven and its stars, when they hear these things, they do not think about their own goods, about the grace of continence, about the mortification of their members, but instead they regard all these things which contributed to their own gain as loss in order that they might gain Christ.” (Orig. Comm Rom, 4.6.7)
Origen assumes that the promise to Abraham and Sarah of an offspring would be “equal to heaven and its stars” in their “glory” is actually understood as the promise to “gain Christ,” drawing on the language of Phil 3:8. Significant here is the immediate context of Phil 3:8 in which Paul is discussing becoming like Christ (3:10) and attaining the resurrection from the dead (3:11).2 Fee rightly points out that Paul’s language regarding them, “children (τέκνα) of God without blemish, though you live in a crooked and perverse generation (γενεᾶς σκολιᾶς καὶ διεστραμμένης)” echoes Deut 32:5 (ἡμάρτοσαν οὐκ αὐτῷ τέκνα μωμητά, γενεὰ σκολιὰ καὶ διεστραμμένη), unsurprisingly where the immediately following verses (Deut 32:6-9) narrate Israel’s election in terms of the Deuteronomic vision as described above. Paul then turns to the language of Dan 12:1-4 to describe the children of God as those who “shine as lights (φωστῆρες, cf. Dan 12:3) in the world (κόσμῳ, cf. note 28),” reflecting the eschatological hope in Daniel as they are “holding on to the word of life (λόγον ζωῆς ἐπέχοντες, Phil 2:16),” echoing the language of Dan 12:3, “those who hold strong to my words (καὶ οἱ κατισχύοντες τοὺς λόγους μου),” as they approach the seemingly immanent eschaton and the full realization of their hope.3 Again, in the context of discussing the fruit of the spirit and dying to lust and vices Origen states: “Your seed and your works can ascend to heaven and become works of light and be compared to the splendor and brilliance of the stars, so that when the day of resurrection arrives, you will stand out in brightness as one star differs from another star” (4.6.9). Origen here relates the Abrahamic promise of star-like seed in Romans 4 to the discussion of the resurrection body in 1 Corinthians 15, also echoing the language of Daniel 12:3. It seems apparent that Origen takes for granted in his Commentary on Romans that Paul understands the promise to Abraham in Gen 15:5 qualitatively as well as quantitatively.
In conclusion, it is necessary to restate the initial problem this paper sought to answer. Esler noticed the deficiency in the quantitative only interpretation of Paul’s use of Genesis 15:5, seeming far too unlikely that having numerous descendants would somehow be the equivalent of inheriting of the cosmos, becoming the father of nations, and the expectation of being resurrected from the dead. This paper proposes a possible answer to this problem. Reading Paul’s use of Gen 15:5 in light of early Jewish deification traditions stemming from a qualitative as well as quantitative interpretation of the Abrahamic Promise provides fruitful results. This proposal is supported by widely attested interpretive traditions from Paul’s early Jewish historical context, whether Palestinian or Hellenistic (or diasporic), and is further received into the Patristic tradition, as seen in Origen, through Paul.
- Translations of Origen here are taken from Thomas P. Scheck, Origen: Commentary on the Epistle of Paul to the Romans, Books 1-5 (Washington D.C.: Catholic University Press, 2001). ↩
- See Phil 3:8-11. Also important to note here previously in Philippians in the context of a moral admonition in light of the coming “day of Christ (ἡμέραν Χριστοῦ), which Paul seems to articulate here as an eschatological conflation Deut 32:5-9 with Dan 12:1-3, he describes the holy ones as “children of God (τέκνα θεοῦ)” who “shine as lights in the world (φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ)” (Phil 2:15). ↩
- See Gordon D. Fee, Paul’s Letter to the Philippians, NICNT (Grand Rapids: Eerdmans, 1995), 244-48. In the eschatological expectation of Romans 8 the holy ones are also called “children of God (τέκνα θεοῦ, 8:16-17, 21),” most likely part of the same complex of language, see above. ↩
The episode of Noah’s drunkenness in Genesis 9 has long befuddled interpreters. One of Noah’s sons, Ham, commits some heinous crime against his father. Oddly, though, Ham is not the one cursed by his father. Instead, Ham’s son Canaan bears the wrath of Noah. This episode explores the traditional solutions to the interpretive confusion and offers an alternative based on recent research in the Hebrew text.
The episode is now live.
This is Part 5 of David Burnett’s guest series.
In early Judaism it was widely accepted that in the resurrection or afterlife, the righteous were to in some sense become as the stars or angels.1 In Dan 12:2-3, “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever.” John Collins points out that the stars in Dan 8:10 are the host of heaven, which in comparison to Dan 12:3 implies that those raised from the dead in vindication will be associated with the angels.2 A similar idea is found in regard to the destiny of the righteous in 1 Enoch 104:2-6: “But now you shall shine like the lights of heaven, and you shall be seen; and the windows of heaven will be open to you… and you are about to be making a great rejoicing like the angels of heaven.” In the Testament of Moses we also find the affirmation of the astral immortality of the faithful as it states in 10:9: “God will raise you to the heights. Yes, he will fix you firmly in the heaven of the stars.” In context of a discussion of the seven ordered eschatological rest promised for those who “keep the ways of the Most High,” 4 Ezra 7:97 states, “The sixth order, when it is shown to them how their face is to shine like the sun, and how they are to be made like the light of stars, being incorruptible from then on.”
4 Maccabees 17:5-6 re-narrates the martyrdom of the faithful mother and her seven sons from 2 Maccabees 7 in the following way:
“O mother, destroying the violence of the tyrant with your seven children, rendering his evil intentions void and demonstrating the nobility of faithfulness (πίστεως)! For like a roof set nobly upon the pillars of the children, you, unwavering, bore up under the earthquake brought on by torments. Be confident, therefore, O pious-souled mother, holding firm toward God the hope (ἐλπίδα) that comes from endurance! Not so much, not so much has the moon in heaven among the stars been made to stand as revered as you, who lit the path (φωταγωγήσασα) toward piety for the seven star-like children (ἰσαστέρους ἑπτὰ παῖδας), have been made to stand honored in God’s presence and firmly fixed with them in the heavens. For your child-bearing was from father Abraham.” (4 Macc 17:5-6)
Here the mother embodies faithfulness (πίστεως) and her seven sons demonstrate firm hope (ἐλπίδα) that God will vindicate them in their willing martyrdom. The faithful mother now stands more august among the stars than even the moon. Her faithful sons are deemed “star-like,” which seemingly identifies them as true children of Abraham.3
Paul’s Use of Genesis 15:5 in Romans 4:18 in Light of the Early Jewish Qualitative Interpretation
When considering Paul’s use of Gen 15:5 in Rom 4:18 in light of this early Jewish qualitative interpretation, we find fruitful and interesting exegetical results. When the evidence above has been taken into account, we are provided with a kind of narrative framework, out of which we arrive with a reading proposal that may provide a cogent answer to the interpretive problem this study sought to address. This proposal would provide us with a reading which links all the constituent parts (the inheritance of the cosmos, becoming a father of many nations, and the resurrection of the dead) of the one promise Paul understands to be given to Abraham in Gen 15:5 when he is told “so shall your seed be (οὕτως ἔσται τὸ σπέρμα σου),” a reference to becoming as the stars.4
Psalm 82 as a Narrative Framework for the Reception of the Abrahamic Promise in Early Judaism
Within the reception of the Deuteronomic vision in early Judaism we find a coherent narrative through which the promise of Abraham could be read. We find the setting up of the cosmic polis, where the celestial bodies (or angels of god) were “allotted to all the nations under the whole heaven (πᾶσιν τοῖς ἔθνεσιν τοῖς ὑποκάτω τοῦ οὐρανοῦ)” (Deut 4:19; 32:8-9), while Israel was Yahweh’s inheritance (κληρονομία) (Deut 32:9). In early Jewish reception of this tradition, the cosmos was understood as the “greatest of commonwealths (πόλις ἡ μεγίστη)” where the celestial bodies were appointed as rulers (ἄρχόντας) who were to mimic (μιμουμένους) the rule of the “Father of all (πάντων πατρός),” exercising their rule in law and justice (δίκην καὶ νόμον) (Spec. Laws 1.13-19). These celestial rulers (ἄρχοντα) were to “preside (or rule) (χρή) over his subjects (ὑπηκόων) as a father over his children (πατέρα παίδων) so that he himself may be honored in return as by true-born sons, and therefore good rulers may be truly called the parents of states and nations (ἐθνῶν) (Spec. Laws 4.184-188).” But as Philo states, “those who assume great power to destroy and injure their subjects should be called not rulers but enemies (πονηρότεροι) (Spec. Laws 4.185).” Psalm 82 (81 LXX) provides a narrative where the Father of all stands in judgment of the gods who were apportioned over the nations who have failed at precisely task that was set out for them saying “how long will you judge (or rule) unjustly (Ἕως πότε κρίνετε ἀδικίαν) (Ps 81:1 LXX)?” They were commanded to do justice or righteousness (δικαιώσατε) (Ps 81:3 LXX), but they failed, leading to the announcement of their judgment: the gods (Θεοί), or sons of the Most High (υἱοὶ ὑψίστου), will die like men (Ps 81:7 LXX). The hope of the psalmist is then stated: “Arise, O God and rule the earth (ἀνάστα, ὁ θεός, κρῖνον τὴν γῆν), for it is you who will obtain the inheritance of all the nations (ὅτι σὺ κατακληρονομήσεις ἐν πᾶσιν τοῖς ἔθνεσιν) (Ps 81:8)!” This narrative provides us with a framework for how early Jewish interpreters of the Abrahamic promise could understand it qualitatively as well as quantitatively. In light of these traditions, the Abrahamic promise could be read afresh.
Paul’s Reception of the Qualitative Reading of the Promise to Abraham? A Proposal
The following proposed reading will be a rough attempt to understand Paul’s use of Gen 15:5 and his midrashic exposition of the promise in Romans 4 in light of the above tradition. Paul states in Rom 4:18 “In hope against hope (ἐλπίδα ἐπʼ ἐλπίδι) he believed (ἐπίστευσεν), so that he might become a father of many nations (πατέρα πολλῶν ἐθνῶν) according to that which had been spoken ‘so shall your seed be (οὕτως ἔσται τὸ σπέρμα σου)’.” When taken qualitatively, for Abraham’s seed to become as the stars of heaven meant to become as the gods or angels, the celestial bodies, the “fathers (πατέρας) of the nations (ἐθνῶν)” who had been allotted to rule the nations (Posterity, 89; Spec. Laws 1.13-19; 4.184-188; Sir 44:21; Apoc. Ab. 20:3-5). “In hope against hope (ἐλπίδα ἐπʼ ἐλπίδι) he believed (ἐπίστευσεν)” that he would attain the promise of astral glory (Rom 4:18; 4 Macc 17:5-6). For Paul, the faithful Abraham who had been credited righteousness was known now in astral glory as “the father of us all (πατὴρ πάντων ἡμῶν),” as it was written about him in Gen 17:5 (Rom 4:16-17). As was common in Jewish expectation in Paul’s day, he hoped in the god “who gives life to the dead,” who would raise his seed in celestial glory, replacing the powers (ἂρχοντας ἔχουσα), calling “into being that which did not exist (καλοῦντος τὰ μὴ ὄντα ὡς ὄντα),” or establishing a new cosmic polis (κόσμου); a new creation (Rom 4:17; Philo Spec. Laws 4.187; 2 Bar. 21:4; 48:8). This is what would be understood in Rom 4:13 when Paul states the promise to Abraham and his seed was to “inherit the cosmos (κληρονόμον αὐτὸν εἶναι κόσμου).” As in Gen 22:17, for Abraham’s seed to become as the stars of heaven would result in “inheriting the cities of their enemies (κληρονομήσει τὸ σπέρμα σου τὰς πόλεις τῶν ὑπεναντίων)” (see Ps 81:8 LXX; Philo Spec. Laws 4.185). This expectation is further delineated in Romans 8 where the “sons of God (υἱοὶ θεοῦ)” or “children of God (τέκνα θεοῦ)” are “heirs (κληρονόμοι)” of creation as “the creation waits with eager longing for the apocalypse of the sons of God (τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται, 8:19).5
- See above conversation on 2 Baruch 51. For further treatment of resurrection and celestial immortality in Early Judaism, see Hans C. C. Cavallin, Life After Death: Paul’s Argument for the Resurrection of the Dead in 1 Cor 15, Part I, An Enquiry into the Jewish Background, CBNT 7.1 (Lund: Gleerup, 1974); Smelik, “On Mystical Transformation,” 122-44; N. T. Wright, The Resurrection of the Son of God (Minneapolis: Fortress, 2003), Wright disagrees that there is a tradition of astral immortality in the usual texts used to support that idea; Nickelsburg, Resurrection; Jon D. Levenson, Resurrection and the Restoration of Israel: the Ultimate Victory of the God of Life (New Haven: Yale, 2006); Turid Karlsen Seim and Jorunn Økland, eds., Metamorphoses Resurrection, Body, and Transformative Practices in Early Christianity, Ekstasis 1 (Berlin: de Gruyter, 2009); David Litwa, We Are Being Transformed: Deification in Paul’s Soteriology, BZNW 187 (Berlin: De Gruyter, 2012), 140-51: It is surprising that in an otherwise thoroughgoing discussion of celestial immortality in Greco-Roman and Jewish sources in relation to Paul, Litwa never mentions the texts that read Genesis 15:5 qualitatively as a promise of celestial immortality, especially in light of how important that text is for Paul to his argument in Romans. For other recent works on the topic of deification or theosis in Paul, see Michael J. Gorman, Inhabiting the Cruciform God: Kenosis, Justification, and Theosis in Paul’s Narrative Soteriology (Grand Rapids: Eerdmans, 2009); idem, “Romans: The First Christian Treatise on Theosis,” JTI 5.1 (2011): 13-34; Ben C. Blackwell, Christosis: Pauline Soteriology in Light of Deification in Irenaeus and Cyril of Alexandria, WUNT 2.314 (Tübingen: Mohr Siebeck, 2011); Rabens, “Pneuma and the Beholding of God”; Michael J. Thate, Kevin J. Vanhoozer, and Constantine R. Campbell, eds., ‘In Christ’ in Paul: Explorations in Paul’s Theology of Union and Participation, WUNT 2.384 (Tübingen: Mohr Siebeck, 2014). ↩
- John J. Collins, Daniel: A Commentary, Hermeneia (Minneapolis: Fortress), 393-94. ↩
- The tradition presented here in 4 Macc 17:5 of being exalted above the moon and the stars may reflect an eschatological expectation to shine as the sun, the greatest of the luminaries in the heavens. This tradition is reflected in Matt 13:43, in the context of the eschatological reaping where the Son of Man sends his angels to dispense of the devil and his people, Jesus says once this has been accomplished, “the righteous will shine like the sun in the kingdom of their Father (οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν).” ↩
- The following allusions or references to primary texts below do not denote citation or allusion for Paul in any way, but are used to simply construct the narrative framework which provides for an alternate reading using the qualitative interpretation to how Paul might understand the promise to Abraham in Gen 15:5. ↩
- See Rom 8:12-25. Pertinent here is the shared complex of language between Paul and Philo associated with inheriting or judging the cosmos, see footnote 7 in Part 3. ↩
This is Part 4 of David Burnett’s guest blogging series
Philo’s Spec. Law 4.187, 2 Baruch 21:4; 48:8, and Romans 4:17: Misconstrual and a Missing Link?
This passage is frequently cited by commentators on Rom 4:17, rightly recognizing the parallel language regarding God’s calling “the non-existent things into existence (μὴ ὄντα ἐκάλεσεν εἰς τὸ εἶναι)” (Spec. Laws 4.187) and Paul’s recounting of the God of Abraham who “calls into existence the things that do not exist (καλοῦντος τὰ μὴ ὄντα ὡς ὄντα)” (Rom 4:17b). Most commentators on Rom 4:17 understand this particular passage in Spec. Laws 4.187 as a reference only to creatio ex nihilo while not taking into account the wider context of the citation as a reference to the establishment of God’s celestial government over the cosmos.1 In this particular context, Philo’s language of calling the non-existent into existence (μὴ ὄντα ἐκάλεσεν εἰς τὸ εἶναι) has nothing to do with the creating of all things out of nothing, but with the creation (in the sense of establishing) of the order or government of the cosmos (κόσμου γένεσίς τε καὶ διοίκησις). This should be read and understood in light of what Philo has already stated earlier in Spec. Laws 1.13-19 (see above), that the κόσμος was created or established (γενητός) as the “greatest of commonwealths (πόλις ἡ μεγίστη),” where the celestial bodies were appointed as the delegated rulers (ἄρχόντας), Philo sharing the Deuteronomic vision. Calling “the non-existent into existence (μὴ ὄντα ἐκάλεσεν εἰς τὸ εἶναι)” is connected to “bringing order out of disorder;” for Philo these are part of a long list of acts of cosmic beneficence that are not works of God alone, but of “He and His beneficent powers (δυνάμεσι)” who in their governance of the κόσμος, “ever make it their business to transmute the faultiness of the worse wherever it exists and convert it to the better (Spec. Laws 4.187).”
So then for Philo, the language of God’s calling “the non-existent things into existence (μὴ ὄντα ἐκάλεσεν εἰς τὸ εἶναι)” in Spec. Laws 4.187 should be understood more in terms of the ancient near eastern archetypical idea of creation as bringing order to the chaos, withstanding the idea of the act of bringing things that do not exist into existence. The thrust of the reference to creation here is an establishing of the cosmic government, seeing the κόσμος as “the greatest of commonwealths (πόλις ἡ μεγίστη),” in which the celestial bodies, or powers (δυνάμεσι), are delegated to the nations of the earth as rulers (ἄρχόντας) who are to rule as a father over his children (πατέρα παίδων), imitating (μιμεισθαι) the rule of the Father of all (πάντων πατρός). It is through the mimicking (μιμεισθαι) of this rule that the earthly ruler (of any kind) may be “assimilated to God (ἐξομοιώσεωσ της πρὸς θεόν),” becoming like the celestial “fathers (πατέρας)” or even the “Father of all (πάντων πατρός).”2
The same argument as above can be made with regard to the commentators’ use of 2 Baruch 21:4 and 48:8 as examples of creatio ex nihilo in relation to Romans 4:17.3 2 Bar. 21:4 reads: “O, you who have made the earth, hear me, who has (fi)xed the (fi)rmament by the word, and have set the height of heaven in place by the Spirit, which has called from the beginning of the world things which did not previously exist, and they obey you.”4 Here, in context, the calling into being of “things which did not exist” speaks of the fixing of the “firmament” and “the heights of heaven” which are actually personified saying, “they obey you.” Reading a bit further into the context may make clear what is being discussed here. Immediately following in 2 Bar. 21:5-6, “You have commanded the air by your nod, and have seen the things which are to come as those which have occurred (already). You who rule the hosts that stand before you with great reckoning and who rules with indignation the countless holy beings which you created from the beginning with (fl)ame and (fi)re which stand around your throne.” In context, the language of the personified “heights of heaven” that “obey you” that “previously did not exist” (2 Bar. 21:4), are referring to the celestial bodies or the heavenly host; the countless holy beings that “he created from the beginning.”
Again, when 2 Bar. 48:8 is read in context, the “bringing to life of that which did not exist” takes on a new dimension. 2 Bar. 48:8-10 reads:
“With signs and fear and indignation you command the (fl)ames, and they change into spirits. And with a word you bring to life that which does not exist, and with mighty power you hold that which has not yet come. You instruct created things in your understanding, and you make wise the spheres so as to minister in their orders. Armies without number stand before you and minister in their orders quietly at your sign.” (2 Bar. 48:8-10)
What is brought to life that has not existed before in this text, like above, are the celestial bodies and their role in the ordering of the cosmic government. Once he has brought them into existence, he “makes wise the spheres so as to minister in their orders.” Both of the texts from 2 Baruch refer not merely to creatio ex nihilo, but to the establishment of the order of the cosmos, giving the celestial bodies wisdom to “minister in their orders.”
It is important to keep in mind this interpretation when considering how 2 Baruch later discusses the vindication of the righteous. After the dead are raised in 2 Bar. 50:1-4, the destiny of those that were righteous is discussed in 2 Bar. 51:
“their splendor will be glori(fi)ed in changes, and the appearance of their face will be turned into the light of their beauty, so that they may be able to acquire and receive the world which does not die, which is promised to them (51:3) … When, therefore, they [speaking of the unrighteous] see that those over whom they are now exalted, who will then be exalted and glori(fi)ed more than they, they will be transformed: the latter into the splendor of angels (51:5) … and time will no longer age them (51:9). For they will dwell in the heights of that world, and they will be made like the angels. And they will be made equal to the stars … and from light into the splendor of glory (51:10) … and there will then be excellence in the righteous surpassing that in angels (51:12).”
Here in 2 Baruch, the angelic transformation of the righteous is spoken of in terms of “being made equal to the stars” (51:10). Baruch’s reason for this is so that “they may be able to acquire and receive the world which does not die, which is promised to them” (51:3).
So in 2 Baruch 21:4 and 48:8, the language of being “called from the beginning of the world things which did not previously exist” referred to the establishment of the cosmic order and the celestial bodies who obey him, similar to that of Philo’s Spec. Laws 4.187. Later in 2 Baruch 51, the righteous after the resurrection must be changed into the likeness of the stars or angels so that they might be exalted and “be able to acquire and receive the world which does not die, which is promised to them” (51:3). In both Philo Spec. Laws 4.187 and 2 Bar. 21.5 and 48:8, the bringing into being of that which did not exist referred not merely to creatio ex nihilo in a general sense, but more specifically of the establishment of the celestial bodies and their orders, akin to that of the Deuteronomic vision. It is also important to note that in both texts there was the hope of deification (or angelomorphism), whether in terms of assimilation to God or to become like the stars or angels. This reading of Spec. Laws 4.187 and 2 Bar. 21.5 and 48:8 may provide a missing link with Rom 4:17b and the constellation of language and concepts found there.
Sirach’s Reception of the Deuteronomic Vision
Sirach also appears to share in the Deuteronomic vision. Sirach 17:17, speaking in context of Yahweh’s election of Israel, states: “He appointed a ruler for every nation (ἑκάστῳ ἔθνει κατέστησεν ἡγούμενον), but Israel is the Lord’s own portion (καὶ μερὶς κυρίου Ισραηλ ἐστίν).” Though the term ἡγούμενον is used frequently in the LXX of human rulers, there seems to be a clear echo of Deut 32:9 here in Sirach 17:17, “but Israel is the Lord’s own portion (καὶ μερὶς κυρίου Ισραηλ ἐστίν)” (see Deut 32:9, “καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ιακωβ”).5 This is significant in light of Sirach’s understanding of the Abrahamic promise of Gen 22:17, as discussed above, that God would “exalt (ἀνυψῶσαι) his seed as the stars, giving them an inheritance (κατακληρονομῆσαι) from sea to sea, and from the River to the ends of the earth” (Sir 44:21). The reception of the Deuteronomic vision in Sirach makes clear how the author can read the promise God makes to Abraham in Gen 22:17, to “multiply your seed as the stars of heaven (πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ),” as “exaltation (ἀνυψῶσαι).” In Sirach 44:21, the connection made between the Abrahamic and Davidic promises is that the inheritance (κληρονομήσει) of the “governments of your enemies (πόλεις τῶν ὑπεναντίων)” in Gen 22:17 is understood as receiving dominion (κατακυριεύσει) from “seas to sea and from the River to the ends of the earth.”6 In the Deuteronomic vision, the stars were understood as the “gods (θεοῖς)” or “angels of God (ἀγγέλων θεοῦ)” who had been “allotted (ἀπένειμεν)” to rule all the “nations under heaven (πᾶσιν τοῖς ἔθνεσιν τοῖς ὑποκάτω τοῦ οὐρανοῦ),” but Israel was to be ruled over directly by Yahweh as his own inheritance (κληρονομίας) (Deut 4:19; 17:3; 29:6 ; 32:8-9). It can be argued then that Sirach 44:21 reads the Abrahamic promise of Gen 22:17 qualitatively through the lens of the Deuteronomic vision, seeing the promise of celestial glory as usurping the rule of the gods or angels of the nations and exalting (ἀνυψῶσαι) the seed of Abraham as the stars to receive the inheritance (κατακληρονομῆσαι) of the all nations of the earth “from sea to sea, and from the River to the ends of the earth.”7
Wisdom of Solomon’s Reception of the Deuteronomic Vision
The Wisdom of Solomon, a text scholars have mined for parallels to Romans, speaks of the vindication of righteous dead in 3:7-8: “In the time of their visitation they will shine forth (ἀναλάμψουσιν), and will run like sparks (σπινθῆρες) through the stubble. They will govern nations and rule over peoples, and the Lord will reign over them forever (κρινοῦσιν ἔθνη καὶ κρατήσουσιν λαῶν, καὶ βασιλεύσει αὐτῶν κύριος εἰς τοὺς αἰῶνας).”8 Later in 5:5 the unrighteous who are amazed at the unexpected salvation of the righteous say, “Why have they been numbered among the sons of God (υἱοῖς θεοῦ), and their lot among the holy ones (ἁγίοις ὁ κλῆρος)?” In Wisdom, common to texts that share the Deuteronomic vision, the connection again is seen between heavenly shining (ἀναλάμψουσιν) in the afterlife and the rule of the nations (κρινοῦσιν ἔθνη) (Wis 3:7-8). The connection is only strengthened when it is recognizes that they are seen to be among the “sons of God (υἱοῖς θεοῦ)” and the “holy ones (ἁγίοις),” both commonly denotations for the angelic hosts of the heavenly court.9
- It will arguably result in an anachronistic reading of this text to use the language of later Christian doctrine such as creatio ex nihilo in attempting to articulate the thrust of the passage. For the common interpretation of the parallel language of Spec. Laws 4.187 and Rom 4:17b as referring only to creation ex nihilo, see e.g. Byrne, Romans, 159-60; Cranfield, Romans 1-8, 245; Dunn, Romans 1-8, 218; Jewett, Romans, 334; Käseman, Romans, 122. ↩
- For further texts in Philo regarding celestial deification or assimilation, see Creation 144; Dreams 1.135-37, 1:138-145; Giants 7; QE 2.114; Moses 2.108. ↩
- As with the frequent misconstrual of Spec. Laws 4.187, the same argument can be applied to commentators interpretations of 2 Baruch 21:4 and 48:8 as referring only to creatio ex nihilo, see e.g. Byrne, Romans, 160; Cranfield, Romans 1-8, 245; Dunn, Romans 1-8, 218; Jewett, Romans, 334; Käseman, Romans, 122. ↩
- Translation of 2 Baruch is taken from Daniel M. Gurtner, Second Baruch: A Critical Edition of the Syriac Text with Greek and Latin Fragments, English Translation, Introduction, and Concordances, JCTCRS 5 (New York: Continuum, 2009). ↩
- See Di Lella, Ben Sira, 283. ↩
- See also in the discussion above of the connection with the “exaltation (ἀνύψωσεν)” of David in Sirach 47:11. ↩
- This interpretation of the covenant promise may have a narrative similar to that of Psalm 82 in the background. ↩
- For recent comparative studies of Wisdom of Solomon and Romans, see e.g. Joseph R. Dodson, The ‘Powers’ of Personification: Rhetorical Purpose in the Book of Wisdom and the Letter to the Romans, BZNW 161 (Berlin: de Gruyter, 2008); Jonathan A. Linebaugh, God, Grace, and Righteousness in Wisdom of Solomon and Paul’s Letter to the Romans: Texts in Conversation, NovTSup 152 (Leiden: Brill, 2013). ↩
- See Nickelsburg, Resurrection, 81-82. ↩
This episode continues our discussion of Ezekiel’s temple vision. Whereas Part 1 noted the problems a literalistic approach produces for both coherent interpretation and consistency in biblical theology, this episode looks at positive indications in the text that compel us to read the temple vision in a way that transcends literalism. Doing so observes the way Ezekiel re-purposes cosmic mountain imagery and Leviticus 25 in these chapters and produces fascinating conceptual and theological connections between the temple vision and Jesus, his atonement, and believers as members of his body.
The episode is now live.