Jesus as the High Priestly Messiah: Part 1

Jesus as the High Priestly Messiah: Part 1 J ESUS AS THE H IGH P RIESTLY M ESSIAH : P ART 1 Crispin H.T. Fletcher-Louis St Mary’s Bryanston Square London, UK A BSTRACT Recent study of the priesthood in Second Temple life and thought invites a recon- sideration of Jesus’ self-understanding. The appeal to Psalm 110 and Daniel 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation’s king and priest after the order of Melchizedek. Mark 1–6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God’s people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel’s long-awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 1 of a two-part essay. Key words: blasphemy, contagious purity, Chaoskampf , Day of Atonement, divine warrior, Enoch, forgiveness, high priest, John the Baptist, Melchizedek, messian- ism, political http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal for the Study of the Historical Jesus Brill

Jesus as the High Priestly Messiah: Part 1

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Publisher
Brill
Copyright
© 2006 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
1476-8690
eISSN
1745-5197
D.O.I.
10.1177/1476869006064873
Publisher site
See Article on Publisher Site

Abstract

J ESUS AS THE H IGH P RIESTLY M ESSIAH : P ART 1 Crispin H.T. Fletcher-Louis St Mary’s Bryanston Square London, UK A BSTRACT Recent study of the priesthood in Second Temple life and thought invites a recon- sideration of Jesus’ self-understanding. The appeal to Psalm 110 and Daniel 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation’s king and priest after the order of Melchizedek. Mark 1–6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God’s people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel’s long-awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 1 of a two-part essay. Key words: blasphemy, contagious purity, Chaoskampf , Day of Atonement, divine warrior, Enoch, forgiveness, high priest, John the Baptist, Melchizedek, messian- ism, political

Journal

Journal for the Study of the Historical JesusBrill

Published: Jan 1, 2006

Keywords: Day of Atonement; John the Baptist; high priest; forgiveness; Enoch; Chaoskampf; temple; Melchizedek; contagious purity; blasphemy; political theology; messianism; Son of Man; divine warrior; Sabbath

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