What Other Proof Exists? Old Testament: The Single Author Theory READ MORE: The Bible Says Jesus Was Real.
Even after nearly 2,000 years of its existence, and centuries of investigation by biblical scholars, we still don’t know with certainty who wrote its various texts, when they were written or under what circumstances. This book is by no means 'the last word on the subject.' But it is an enticing intro to a subject of great consequence for all Christians who seek to understand Jesus.But despite the Bible’s undeniable influence, mysteries continue to linger over its origins. Many scholars nowadays argue that Jesus never thought of himself as the Messiah-if he were, they reason, why didn't he just say so? Biven and Blizzard argue persuasively that, in a Jewish way, he did exactly that, time and time and time again. The use of "green tree" (rooted in Ezekiel 20:47) is a MESSIANIC claim. If this is how they treat me, how do you think they'll treat you?" Something like that is part of what Jesus is saying here, but there's more. Jesus tells the women of Jerusalem, "For if they do these things IN a green tree, what shall be done IN the dry?" Odd as this idiom may sound, I grew up with the sense that it meant, "Listen, ladies, don't weep for me but for yourselves. My favorite example concerns a puzzling verse from Luke's account of the Passion. But what about "to bind" and "to loosen" from Matthew 16? What was Jesus giving Peter the authority to do? And over whom? During the Sermon on the Mount what did Jesus mean by 'I came not to abolish the Law but to fulfill it?' Christians aren't required to follow the Law, are they? If that doesn't 'abolish' it, then what would? Christians tend to 'get' that despite the curious wording. Such as "blessed are the poor in spirit." Shouldn't one be rich in spirit? Yes, and Jesus was cautioning against self-righteousness. Then there are the things Jesus says that we know we don't understand. (The reign of God means God reigns in one's life.) Further, Jesus was not a pacifist, despite "turn the other cheek", and he did not advocate indiscriminate charity, despite "give to him who asks of you." For example, Bivin and Blizzard argue that by "kingdom of heaven" Jesus was not referring to a futuristic place but rather to a present reality. First, there are the times we think we understand Jesus perfectly but do not. Such misunderstandings fall into two categories. The next main section concerns the implications of misunderstanding Jesus. The book provides a good primer on this point and its importance. Since the discovery of the Dead Sea Scrolls, no one disputes that Hebrew was still used during the time of Jesus.
Yet it may come as a watershed to readers who – like me – have thought too little about how the Jewish background of Jesus influenced the way he thought and taught. Running just over 130 pages, it leaves the reader hungry for more examples and more detailed analysis.
Though serious scholarship underlies the work, it aims to teach the general public what it means to think of Jesus as an observant Jew versed in and devoted to the Torah. (A growing minority of Scripture scholars consider that our present Greek gospels are translations of Hebrew or Aramaic originals and that they are best understood when read that way. To understand Jesus, therefore, one must appreciate the Hebraic/Jewish background of the Greek gospels. The major premise is: the "Hebraic mindset" (-language, thought, culture, idioms) is far removed from the Greek. The minor premise is undisputed: Jesus was Jewish. "It is indeed unfortunate that of all the New Testament writings, the words and sayings of Jesus himself are the most difficult to understand." So begins this remarkable little book. This book will be an important addition to your personal or group Bible study time. Blizzard, clearly describes ways of understanding some original Hebrew and Greek techniques and discovering the true meanings of many of the words of Jesus.
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