James D. Tabor in The
Jesus Dynasty (2006) claims that the father of Jesus was a soldier called
Panthera. This is a revived story reported by the Church Father Origen, who states
that according to the late second-century pagan writer Celsus,
hostile Jews depicted Mary as a poor country woman who was forced to earn her
living by spinning after her carpenter husband had divorced her for being
convicted of an affair with Panthera the soldier (Against Celsus
1:28, 32).
This idea already
appeared in, the after-dinner conversations of Adolf Hitler, recorded by Martin
Bormann. In them the Fuhrer asserted on a couple of occasions that Jesus'
father was a "Gallic legionary" thus making Jesus into an Aryan. (See
Hitler's Table-Talk, Oxford, 1988, pp. 76,721).
Another Church
Father, Tertullian, even alludes to a hearsay at the end of the second century
about the mother of Jesus being a prostitute (De spectaculis
30:6).
Both Christianity and
Islam have their prophet raise to heaven, but where the former did so after
claiming to be 'King of the Jews', the latter chooses to stand on top, of King
Solomon' temple to do so. Also for Christians the ‘Jewish Temple’( ‘unbelievers
in the new Messiah’) was said to have been replaced as Apostle Paul explains to
the Corinthians: “Do not be misyoked with
unbelievers. For what fellowship exists between righteousness and lawlessness?
Or what communion of light with darkness? What accord exists between Christ and
Beliar, or what portion has a believer with an
unbeliever? What agreement exists between the Temple of God and idols? For we
are the Temple of the living God; as God said’ I’ will dwell in them and move
among them, and I will be their God and they will be my people'.”
This rejection of the
physical Temple did not last. Emperor Justinian, who built Hagia Sophia
(changed into a Mosque), declared, “Solomon, I have surpassed you.”
As for Christmas;
sometime around the beginning of the Common Era, a Jewish girl comes to
her fiancé with a problem. She is pregnant; he is not the father. The
groom-to-be is understandably enraged. In his world, almost nothing brings more
shame on a man and his family than a broken promise of virginity. Her explanation,
that the baby was conceived by God, must have sounded, desperate.
In his book
"Jewish Marriage in Antiquity," Brown University professor Michael Satlow points out that Roman law esteemed married men with
children above married men without children and unmarried men as part of the
social order). In fact, Jewish devotion to family predates the Romans by many
years. And Roman historian Tacitus wrote around A.D. 100. "It is a deadly
sin to kill a born or unborn child”.
The precise date of
the birth of Jesus is unknown. According to Luke, it occurred (a terminus ante quem pinpointed as the death of Herod) before the
spring of 4 BC, and most likely in 5 or a little earlier. His birthplace is
equally uncertain. Whilst Bethlehem cannot be absolutely excluded, it remains
highly questionable. On the whole, a Jesus of Nazareth, the Jesus of the main
Gospel tradition, is to be preferred to the Jesus of Bethlehem of the Infancy
Gospels. Even in the most factual fields, chronology and geography, the birth
narratives leave our historical curiosity rather unsatisfied.
As for the genealogy
of Jesus via Joseph; the substantial differences between Matthew and Luke are
beyond dispute; in Matthew, only the name of Jacob is repeated; in Luke we find
Joseph three times, and Mattathias mentioned under three other names
(designating four) appears to be one and the same. In fact Matthew and Luke
unwittingly confused the aim of the genealogies. For if in order to proclaim
the virgin birth, they had to deny the real paternity of Joseph, they were
unavoidably bound to undermine the royal Messianic claim of Jesus.
According to the
Roman historian Sir Ronald Syme, the New Testament account is based on Luke's
confusion of two notable events in Palestinian history, one dating to 4 BC (the
death of Herod), and the other to AD 6 (the creation of the Roman province of
Judaea). Each led to disturbances. The first followed the passing of Herod, and
the second the census of Quirinius. More serious was the rebellion in 4 BC when
Varus, the legate of Syria , needed the whole of his army to quell it. However,
the crisis of AD 6 was better remembered because the imposition of Roman rule
and taxation triggered off a long-lasting insurrection, launched by Judas the
Galilean, and continued on and off by his heirs up to the great uprising in AD
66. (See Jane Schaberg, The Illegitimacy of Jesus, 1995,p. 13).
The mistaken
placement of Quirinius' census in the twilight years of Herod is put to good
use in Luke's narrative. It enables him to achieve his main purpose and
transfer Joseph and Mary from Nazareth to Bethlehem so that Jesus might be born
in the town from where the Messiah was expected to originate. The reliability
of Luke from the point of view of historiography falls short of what one might
have expected from someone who boasted that he had 'carefully' investigated the
records (Lk 1:3).By the time of Matthew, in the late first century AD, the
story had gone through various evolutionary stages. (See Roger David, Tthe Virginal Conception: In Light of Palestinian and
Hellenistic Traditions on the Birth of Israel's First Redeemer, Moses, 2000,
p.4).
We are informed by
one of the evangelist's contemporaries, the first-century AD writer known as
Pseudo-Philo, author of what we know now as the Book of Biblical Antiquities or
Liber Antiquitatum Biblicarum,
that a significant novel feature entered the picture of the childhood story of
Moses - the disclosure of his future role as saviour
of Israel and destroyer of Egypt. Within the family circle it was Miriam, the
elder sister of Moses, who played the part of prophetess. Like Joseph in
Matthew, she first had a dream, and in the light of it she conveyed to her
parents the part her unborn brother would play in the future: 'And the spirit
of God came upon Maria by night, and she saw a dream, and told her parents in
the morning, saying, "I saw this night, and behold, a man in a linen
garment [no doubt an angel] stood and said to me, 'Go and tell your parents:
behold, he who shall be born of you shall be cast into the water, for by him
water shall be dried up, and by him will I do signs, and I will save my people,
and he shall be the captain of it always.' And when Maria had told her dream,
her parents did not believe her' (Biblical Antiquities 9:10). The same story is
repeated in later rabbinic sources with the difference that here Miriam/Maria's
prediction was acknowledged by her father after the birth of the child: 'Miriam
prophesied, "My mother shall bear a son who shall save Israel".And
when at the birth of Moses the house was filled with light, her father arose
and kissed her, saying, "My daughter, your prophecy is fulfilled".
(Exodus Rabba 1:22; Babylonian Talmud Sotah 13a).
This self-confident countermessage to that of the evangelists was possible only
in the unique historical setting of Persian Babylonia, in a Jewish community
that lived in relative freedom. The same could not be said of Roman and
Byzantine Palestine, where the Christians aggressively consolidated their
political power and the Jews therefore suffered.
But the Jewish legend
was propagated in various forms and the revelation was not always restricted to
the close family circle of Moses. The Egyptian ruler himself, the antitype of
Herod, learned what was to happen. Here Flavius Josephus supplies the most
significant parallel tale in his Jewish Antiquities, which was published
roughly contemporaneously with Matthew. For Josephus awareness of Moses' part
in Israelite-Egyptian relations inspired Pharaoh to sentence to death all the
newborn Jewish boys. They had to perish in order to ensure the elimination of
Moses. Such an understanding of the affair puts the massacre of the innocents
in Bethlehem in an entirely different light, with an Egyptian interpreter of
their holy scriptures standing in for the Jewish chief priests approached by
Herod. 'One of the sacred scribes [alleged to be a person with skill in
predicting the future] announced to the king that there would be born to the
Israelites at that time one who would abase the sovereignty of the Egyptians
and exalt the Israelites, were he reared to manhood ... ' (Antiquities 2:205).
Josephus further
recounts (Antiquities 2:210-236) that Amram, the father of Moses, also had a
dream in which he was apprised that his son would become the future redeemer of
the Jews. Afraid of breaking the royal command, yet intent on doing all he
could to save his son, he constructed a papyrus basket and entrusted the fate
of the child to God. As in the Bible, little Moses was found by Pharaoh's
daughter, who adopted the boy and persuaded her father to make him his heir.
The obliging Pharaoh took the baby in his arms, but Moses grabbed the king's
crown, threw it to the floor and put his foot on it. The sacred scribe, who had
foretold the birth of the liberator of the Jews, then realized who the baby was
and advised the king to kill him. However, divine Providence in the person of
Pharaoh's daughter quickly stepped in, and Moses survived - as would Jesus too,
despite Herod's edict in Matthew's version of the story.
Thus Matthew's episode must have been modelled on tales with which both
Palestinian and Diaspora Jews of his age were familiar. Its formation was
further assisted by Herod's reputation as an insane and bloodthirsty ruler,
capable of committing indescribable acts of savagery. Moses in biblical and
Jewish thought furthermore, was both the deliverer of the Israelites from
Egyptian bondage and the great Lawgiver on Mount Sinai . In the main Gospel of
Matthew, Jesus performs the part of the new Moses with the Sermon on the Mount
and its Beatitudes representing the new Torah (Mt P-7:29). The so called Golden
Rule, 'Whatever you wish that man would do to you, do so to them', to which the
evangelist appends, 'for this is the Law and the Prophets' (Mt 7:1 2) in fact
is Matthew's quintessential summary of both the Torah of Moses and the Gospel
of Jesus.
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