James 1.1 and 2.1.

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Ulan wrote:

I find it interesting how differently people read the stuff they quote. Bauckham actually stresses the point that James was allowed to wear the sacerdotal plate, of which there was only one for the use of the High Priest, which makes any speculations about the Holy of Holies moot. Who knows what is from Hegesippus and what from Epihanius. Anyway, Bauckham also talks at length about the point that Polycrates of Ephesos unambiguously identifies John as a High Priest. I guess my attempt at exaggeration has already been preempted.

That may be Bauckham's opinion (following Epiphanius), but Hegesippus does not say that James wore the sacerdotal plate, only that he did not cut his hair. (IIRC, Eisenman suggests that the uncut nazirite hair might have been thought of as a "crown" similar to the "crown" worn by the high priest, but in any event Hegesippus does not mention the sacerdotal plate nor does he say that James was a priest.)

EH 2.23.5:

He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.

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I didn't have time to double check Bauckham the other day (hence my "may be" above), but it doesn't look like Bauckham thinks James wore the sacerdotal plate (as per Epiphannius). In short he sums up his position on page 47: "We have seen how the tradition about James derived from a misunderstanding of Hegesippus."

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The "crown" angle is interesting because, as Bauckham notes on page 42, one of the words used for it is nezer, which is related to the word nazirite (Ex. 29:6; 39:30; Lev. 8:9).

Ex. 29:6:

And you shall set the turban on his head and put the holy crown [נֵ֥זֶר] on the turban.

Word Origin
from nazar
Definition
consecration, crown, Naziriteship
NASB Translation
consecration (1), crown (10), dedicated (4), hair (1), Nazirite (1), separation (8).

http://biblehub.com/hebrew/5145.htm

Eisenman (as he tends to do) takes this association further by suggesting that Stephen in Acts is a stand in for James, since the name Stephen also means "crown," and James and Stephen are both said to have been stoned and proclaimed publically that Jesus was the "Son of Man" and prayed for people and Acts only tells us about the latter (which is also in keeping with Luke/Acts not mentioning that James was Jesus' brother, unlike Mark and Matthew).

Word Origin
the same as stephanos
Definition
"crown," Stephen, the first Christian martyr

http://biblehub.com/str/greek/4736.htm

Acts 7:54-60:

When the members of the Sanhedrin heard this, they were furious and gnashed their teeth at him. But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.”

At this they covered their ears and, yelling at the top of their voices, they all rushed at him, dragged him out of the city and began to stone him. Meanwhile, the witnesses laid their coats at the feet of a young man named Saul.

While they were stoning him, Stephen prayed, “Lord Jesus, receive my spirit.” Then he fell on his knees and cried out, “Lord, do not hold this sin against them.” When he had said this, he fell asleep.

Cf. Hegesippus in EH 2.23.10-17:

... there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ ...

The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.'

And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven' ...

And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.'

So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.'

And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.'

So the question is, why does Luke/Acts tell us about the stoning of Stephen but not the stoning of James? And why doesn't Luke tell us that James was Jesus' brother (as per Mark and Matthew)? And why doesn't Luke tell us what happened to Peter? And why do they tell us so much about Paul instead? I think the answer is fairly obvious: Because Luke has a pro-Pauline/anti-Jewish Christian agenda.

And I think the same applies to Jewish Christian writings. Why don't the Letter of James, Hegesippus or the later Recognitions of Clement mention Paul by name? Because they have an anti-Pauline/pro-Jewish Christian agenda. So the follow up question is, Who is "right"? Given Jesus' pro-Torah agenda in Mark and Matthew, I lean strongly towards Jewish Christians.

[John2]

I'm getting even more on board with the idea that Jesus was thought to be "the Lord" in the sense of being God in the Letter of James and other Christian writings. All it requires to me is looking at the underlying OT texts that the NT applies to Jesus and there it is. Take Zech. 9:9 and 14:4 for examples. Who is the subject of these verses and their surrounding contexts? God.

Zech. 9:9-16:

Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey ... Then the Lord will appear over them ... The Sovereign Lord will sound the trumpet ... and the Lord Almighty will shield them ... The Lord their God will save his people on that day.

Zech. 14:1-5:

A day of the Lord is coming, Jerusalem ... the Lord will go out and fight against those nations, as he fights on a day of battle. On that day his feet will stand on the Mount of Olives, east of Jerusalem ... Then the Lord my God will come, and all the holy ones with him.

Mk. 11:1-3:

As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here shortly.’ ”

Mk. 13:3:

As Jesus was sitting on the Mount of Olives opposite the temple ...

Mk. 14:26:

When they had sung a hymn, they went out to the Mount of Olives.

Mk. 8:38:

For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.”

Mk. 13:26-27:

At that time people will see the Son of Man coming in clouds with great power and glory. And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.

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I think that somewhere along the line "the Messiah"/"Son of Man" simply became blended with "the Lord" (and not just in Christianity).

Ben, my understanding is that you are on board with the idea that at least Paul thought that Jesus was God. In any event, I am, and doesn't Paul say in 1 Cor. 1:23 only that Jesus being crucified was a stumbling block to Jews and not his divinity? Wouldn't a divine Messiah be more of a stumbling block to Jews than his crucifixion if a divine Messiah was an issue to Jews?

1 Cor. 1:23:

... but we preach Christ crucified, a stumbling block to Jews ...

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Here it is.

Ben wrote:

If James is a Christian epistle, why is Jesus not the one coming? Why is it Yahweh? Are you prepared to equate Jesus and Yahweh like John does for this epistle (and I tentatively do for other epistles, though not for this one yet)?

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I'm thinking that (other) Fourth Philosophic factions thought the Messiah was divine too. It seems to be the only way to make sense of what Josephus says about them, that they were messianic (which was their main inspiration for waging the 66-70 CE war in War 6.5.4) and no one could make them "call any man lord" (Ant. 18.1.6). How could both of these things be the case if they thought the Messiah was only a man?

Is this idea not in keeping with what Josephus says about Fourth Philosophic Messiah-types in War 2.13.4?

These were such men as deceived and deluded the people under pretense of divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty.

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If James 2:1 is not an interpolation (and I don't think it is), then what is so "glorious" about "the Lord Jesus Christ" if he doesn't have anything to do with "the coming of the Lord" in 5:7-9? In any event, doesn't the reference to Elijah in 5:17-18 lend a messianic resonance to 5:7-9? And both cases mention waiting for rain and crops.

5:7-9:

Be patient, then, brothers and sisters, until the Lord’s coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains. You too, be patient and stand firm, because the Lord’s coming is near. Don’t grumble against one another, brothers and sisters, or you will be judged. The Judge is standing at the door!

5:17-18:

Elijah was a human being, even as we are. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops.

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I'm just taking another look at the question of if any Jews (besides in my view Jewish Christians) believed in a divine Messiah, which has led me to several Messianic Jewish sites which tend to cite some things in rabbinic writings that they say indicate that Jews did. I had rejected these kinds of arguments when I was observant, but now I want to take another look at them. I only suspect that Jews did now because of what Josephus says about the Fourth Philosophy (and their arguable use of Daniel), and the Danielic "Son of Man" in 1 Enoch and such, but I want to take a fresh look at the rabbinic citations typically given, such as here:

.. contemporary “anti-missionaries” insist that Judaism has never viewed this verse as a messianic text. However, that is not at all true. The passage was believed to be speaking both of Hezekiah and Messiah. In fact, most (if not all) scholars agree that Isaiah 7:14 and Isaiah 9:6 are directly related. Here is an example of Rabbinic thought on this verse:

“R. Yose the Galilean said: “The name of the Messiah is Peace, for it is said, Everlasting Father, Prince Peace’” (Midrash Pereq Shalom, p. 101); “The Messiah is called by eight names: Yinnon[see Psalm 72:17], Tzemach [e.g. Jer. 23:5]; Pele’ [Wonderful, Isa. 9:6(5)], Yo’etz[Counselor, Isa. 9:6(5)], Mashiach [Messiah], El[God, Isa. 9:6(5), Gibbor[Hero. 9:6(5) and Avi Ad Shalom [Eternal Father of Peace, Isa. 9:6(5); [Deuteronomy Rabbah 1:20]

The Targum Jonathan also references these verses in Isaiah as referring to the Messiah.

“For to us a son is born, to us a son is given; and he shall receive the Law upon him to keep it; and his name is called from of Old, wonderful, Counselor, The Mighty, Abiding to Eternity, The Messiah, because peace shall be multiplied on us in his days.” Targum Jonathan

The Midrash on Deuteronomy also references these verses as referring to the Messiah.

Rabbi Samuel, the son of Nachman, said, ‘When Esau met Jacob he said unto him, “My brother Jacob, let us walk together in this world. Jacob replied: Let my Lord, I pray thee, pass over before his servant” (Genesis 33:14) What is the meaning of, “I pray thee, pass over? Jacob said to him; I have yet to supply the Messiah, of whom it is said: “Unto us a child is born” Midrash (Deuteronomy 2;4)

We find in the Babylonian Talmud (Sanhedrin 99a), Hillel, the great saying, "There will be no Messiah for Israel, because they already had him in the days of Hezekiah." In addition Johanan B. Zakkai, according to Berachot 28b, said: "Prepare a throne for Hezekiah, king of Judah, who is coming." These ancient Rabbis believed that the passage was speaking about Hezekiah and that Hezekiah was the Messiah. This teaches us that the verse was considered a messianic prophecy even before the days of Yeshua, blesssed be He.

http://rabbimordecaisdrash.blogspot.com ... ssiah.html

[John2]

Here is an excerpt from another Messianic Jewish site:

The Messiah is called "the Lord" among other titles, in the following Midrash. Note the reference to the future name of "the city" (Jerusalem) as being "the Lord is there." This is the same prophetic view as seen in Revelation, chapter 21:


Midrash Rabbah - Lamentations I:51 - BECAUSE THE COMFORTER IS FAR FROM ME, EVEN HE THAT SHOULD REFRESH MY SOUL. What is the name of King Messiah? R. Abba b. Kahana said: His name is ‘the Lord’; as it is stated, And this is the name whereby he shall be called, The Lord is our righteousness (Jer. XXIII, 6). For R. Levi said: It is good for a province when its name is identical with that of its king, and the name of its king identical with that of its God. ‘It is good for a province when its name is identical with that of its king,’ as it is written, And the name of the city from that day shall be the Lord is there (Ezek. XLVIII, 35). ‘And the name of its king identical with that of its God,’ as it is stated, ’And this is the name whereby he shall be called, The Lord is our righteousness.’ R. Joshua b. Levi said: His name is ' Shoot‘; as it is stated, Behold, a man whose name is Shoot, and who shall shoot up out of his place, and build the temple of the Lord (Zech. VI, 12). R. Judan said in the name of R. Aibu: His name is ‘Comforter’; as it is said, THE COMFORTER IS FAR FROM ME. R. Hanina said: They do not really differ, because the numerical value of the names is the same, so that 'Comforter' is identical with 'Shoot‘.
Revelation 21:22-23 - And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
The above text from the Midrash on Lamentations,1 is immediately followed by the following mysterious tale about the Messiah dying around the time of the destruction of the second Temple:


Midrash Rabbah - Lamentations I:51 - The following story supports what R. Judan said in the name of R. Aibu: It happened that a man was ploughing, when one of his oxen lowed. An Arab passed by and asked, ‘What are you?’ He answered, ‘I am a Jew.’ He said to him, ‘Unharness your ox and untie your plough’ [as a mark of mourning]. ' Why? ' he asked. ' Because the Temple of the Jews is destroyed.’ He inquired, ‘From where do you know this?’ He answered, ‘I know it from the lowing of your ox.’ While he was conversing with him, the ox lowed again. The Arab said to him, ‘Harness your ox and tie up your plough, because the deliverer of the Jews is born.’ ‘What is his name?’ he asked; and he answered, ‘His name is "Comforter".’ ‘What is his father's name?’ He answered, ' Hezekiah.’ ' Where do they live? ' He answered, ‘In Birath ‘Arba in Bethlehem of Judah.’ The man sold his oxen and plough and bought felt garments for children. He journeyed from one city to another and from one province to another until he reached that place. All the villagers came to buy garments from him, but the mother of that child made no purchase of him. He asked her, ‘Why do you not buy children's felt garments?’ She answered, ' Because a hard fate is in store for my child.’1 ‘Why?’ he asked; and she answered, ‘Because close on his coming the Temple was destroyed.’ He said to her, ‘We trust in the Lord of the Universe that as close on his coming it was destroyed so close on his coming it will be rebuilt.’ He continued, ‘Take some of these felt garments for your child and after some days I will come to your house to collect the money.’ She took some and departed. After some days the man said, ‘I will go and see how the child is getting on.’ He came to the woman and asked, ' How is the child? ' She answered, ' Did I not tell you that a hard fate is in store for him? Misfortune has dogged him. From the time [you left] there have been strong winds and a whirlwind came and carried him off.’ He said to her, ' Did I not tell you at his coming [the Temple] was destroyed and at his coming it will be rebuilt?’ R. Abun said: Why should I learn this from an Arab when there is an explicit text wherein it is stated, And Lebanon shall fall by a mighty one (Isa. X, 34), which is followed by, And there shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots (ib. XI, 1)? The school of R. Shila said: The Messiah's name is ‘Shiloh’, as it is stated, Until Shiloh come (Gen. XLIX, 10), where the word is spelt Shlh. The School of R. Hanina said: His name is ' Haninah ‘, as it is stated, I will not give you Haninah (Jer. XVI, 13). The School of R. Jannai said: His name is ' Yinnon ‘; for it is written, E'er the sun was, his name is Yinnon (Ps. LXXII, 17). R. Biba of Sergunieh said: His name is ' Nehirah ‘, as it is stated, And the light (nehorah) dwelleth with Him (Dan. II, 22), where the word is spelt nehirah. R. Judah b. R. Simon said in the name of R. Samuel b. R. Isaac: King Messiah, whether he be of those still living or of those who are dead, bears the name of David. R. Tanhuma said: I will give his reason, viz. Great salvation giveth He to His king; and showeth mercy to His Messiah (PS. XVIII, 51), and the text continues, not ‘and to David’ but to David and to his seed, for evermore.

http://www.yashanet.com/studies/revstudy/rev5hb.htm