affinities with charismatic holy men like Hanina ben Dosa and Honi the
Circle Drawer recalled in rabbinic tradition. Scholars debate whether and
in what sense Jesus called himself the “Son of Man” and whether he ac-
cepted the titles “Messiah” or “Son of God” (the latter in its royal, messi-
anic sense). But he almost certainly regarded himself as God’s final envoy
to the people of Israel, urging his countrymen to heed his message and
calling on some of them to follow him. That both Jesus’ former mentor
John the Baptist and the movement Jesus left behind were steeped in apoc-
alyptic eschatology argues strongly in favor of seeing him as an apocalyptic
figure. The point bears emphasizing since some scholars construe Jesus as
a nonapocalyptic sage and social reformer, an understanding of him that is
suspect on several counts (see below).
Jesus symbolized the eschatological restoration of Israel by calling
twelve disciples to represent the twelve tribes of Israel (Mark 1:16-20 pars.),
and he dramatized the eschatological reversal of fortunes by sharing table
fellowship with the outcast, including prostitutes, tax gatherers, and other
“sinners” — those who lived in flagrant violation of the Torah. He believed
that he and his disciples would have places of leadership in the coming king-
dom (Mark 10:29-31, 35-40; Matt. 19:28-29) and that those who accepted his
message would be included in it. He also predicted the destruction of the
Temple (Mark 13:1-2 pars.).
Careful analysis of the Synoptic tradition shows that Jesus was an ob-
servant Jew who did not directly oppose any significant aspect of the To-
rah. He was circumcised, he observed the Sabbath, he attended the syna-
gogue, he taught from the Torah, he went on pilgrimage to Jerusalem and
celebrated the Jewish festivals, and he accepted the atoning efficacy of sac-
rifice at the Temple (Mark 1:44 pars.; Matt. 5:23). When asked about the
greatest commandment, he affirmed the Shema and the obligation to love
one’s neighbor, innovatingly combining the two (Mark 12:28-34 pars.). He
never denounced Moses or the Law and never denied the covenant elec-
tion of the Jewish people. The Synoptics portray him in conflict with
scribes and Pharisees over such halakic matters as healing on the Sabbath,
fasting, tithing, food purity and meal practices, oath taking, and divorce.
On at least one occasion he debated with some Sadducees about the resur-
rection of the dead (Mark 12:18-27 pars.). But these issues were commonly
disputed among Palestinian Jews, and since no group represented the “of-
ficial” position on any matter — there was none — Jesus cannot be said to
have opposed the Judaism of his day.
Unfortunately, the original contexts of these disputes were soon for-394daniel c. harlowEERDMANS -- Early Judaism (Collins and Harlow) final text
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