Jesus Myth - The Case Against Historical Christ

By - January 03, 2007

The majority of people in the world today assume or believe that Jesus Christ was at the very least a real person. Perhaps he wasn't really "the Messiah", perhaps he was not "The Son of God", and perhaps he didn't actually perform miracles and rise from the dead, but he really was a great moral teacher who traveled around Galilee with followers and got arrested by the Jews and crucified by the Romans right?

Not likely. In fact, a close examination of the evidence shows that the best explanation for the story of "Jesus Christ" is what we call "mythology". The case that I will be outlining here is that there never was any "Jesus Christ" nor any meaningful real life basis for the story of "Jesus Christ". Like many other religious figures, "Jesus Christ" began as a theological concept, was later used as a character in allegorical stories, and was then historicized as someone whom people believed really existed. The belief in a literal "human" Jesus most likely emerged as eucharist rituals and theology developed around the concept of the "flesh" and "blood" of Christ and these concepts merged with allegorical narratives about the figure.

What is the basis for the claim that "Jesus never existed"?

Actually, there are many important facts that support this conclusion. First let's look at an outline of some of the major points in this case:

None of these points are meant to stand on their own, but collectively they provide a very strong argument against the story of Jesus Christ being based on a real person.

It is important to note that we have one, and only one, source of information about the life of Jesus and that is the Christian Gospels. The Gospels are the sole source of information about this figure; everything that we "know" about "him" depends on these sources.

There are two basic views of the Biblical Jesus as a real person today, the religious Christian view and the secular historical view. The religious Christian view takes the Gospels as accurate and reliable accounts of the life of Jesus, including all of the miracles. The religious Christian view demands that Jesus Christ was a popular and well known figure in the region, who drew crowds of thousands of people and performed great miracles, who was such a revolutionary figure that the Jewish priesthood was compelled to have him arrested and put to death in dramatic fashion before hundreds or thousands of witnesses.

The secular historical view, which may also be held by some Christians, takes the Gospels as exaggerated accounts of the life of a real Jesus. The secular historical view basically starts with the Gospels and then removes the fantastic or "supernatural" claims in the Gospels and accepts what is left as history. The secular historical view tends to minimize the role of Jesus in the region, stating instead that he was barely noticed by others. Secular historians who believe that Jesus existed rely on the Gospels as essentially historical, but inflated, accounts of his life.

But are the Gospels reliable historical accounts?

The origin of the Gospels has always been unknown. At no point has anyone (that we know of) really known who wrote any of the Gospels, when they were written, or even where they were written. Each of the Gospels could have been written anywhere from Egypt to Rome, and the estimated dates for their writing range from around 50 CE at the earliest estimates to about 150 CE at the latest, with a minority of people proposing dates into the 4th century.

The traditional explanation for the origin of the Gospels has been that they were each written independently by people who were either disciples of Jesus or who received their information from disciples of Jesus. This is called the apostolistic tradition, and according to the apostolistic tradition a Gospel could only be considered "authentic" if it had a direct lineage to an apostle, thus the names assigned to each of the Gospels were given in order to help establish their authenticity.

It has not always been believed, however, that each of the Gospels is an eyewitness account. Indeed, the Gospel of Luke explicitly states that it is compiled from the research of the author.

The earliest account for the origin of some of the Gospels comes to us from the early church leader Papias, from about 130 CE:

Mark being the interpreter of Peter, whatsoever he recorded he wrote with great accuracy, but not, however, in the order in which it was spoken or done by our Lord, for he neither heard nor followed our Lord, but, as before said, was in company with Peter, who gave him such instruction as was necessary, but not to give a history of our Lord’s discourses. Wherefore Mark has not erred in any thing, by writing some things as lie has recorded them; for lie was carefully attentive to one thing, not to pass by any thing that he heard, or to state any thing falsely in these accounts. ... Matthew composed his history in the Hebrew dialect, and every one translated it as he was able.

- Papias, 130 CE

Here Papias states that the Gospel called Mark was written by someone named Mark, and that Mark recorded his Gospel from the apostle Peter. He then goes on to state that the Gospel called Matthew was written by someone named Matthew who wrote his Gospel in "the Hebrew dialect", which would have been Aramaic. We'll go ahead and look at one more early explanation for the origin of the Gospels and then analyze these statements.

Around 175 CE the early church leader Irenaeus expounded upon the information of Papias when he gave an account of the origin of each of the four Gospels that later became canon.

Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.

- Irenaeus; Against Heresies, 175 CE

Here Irenaeus basically repeats the statement of Papias, most likely getting his information from Papias, and then adds a statement about the Gospel called Luke and the Gospel called John. There are several problems with what Papias and Irenaeus state, but first let's see what they are saying and why they are saying it.

Early Christian theologians believed the Gospel of Matthew to be the first Gospel that was written, and, by many accounts, the most important (of course there was disagreement among them, as there was on all doctrinal issues). The reason that Matthew was viewed by many as the earliest Gospel and the most important was because it contained the virgin birth story and the lineage to David, and the Gospel of Luke was self-described as not an eyewitness account, so it could not have been the first. Some people claimed that they had seen the original copy of Matthew, and that it was in Aramaic, but the real motivation behind this story of being written "in the language of the Hebrews" was an effort to establish its primacy and authority. It makes sense that an account would be written in the same language that Jesus spoke to his followers, yet all of the Gospels were written in Greek, so this idea of an original Hebrew or Aramaic Gospel had a lot of draw to it. Jesus was presumed to have spoken in Aramaic because the Gospels "quote him" as saying things in Aramaic, such as his last words in the crucifixion scenes.

Mark was said to have been a second-hand account which was out of order because events in the Gospel of Mark are the same as in the Gospel of Matthew, but in a different order, and Mark does not contain the virgin birth story so it was seen as less valuable, thus, to resolve the contradiction between the order of events in Mark and Matthew, the idea that Mark was a second-hand account gained favor. The attribution of Peter as the source of information for Mark comes from the fact that in order to be viewed as legitimate the Gospel had to be tied back to an apostle, and the Gospel of Mark seemed to come from Rome due to linguistic reasons, where the "apostle Peter" supposedly preached, as well as the fact that Peter was the most highly esteemed apostle, so Peter was proposed as Mark's source of information.

The Gospel of Luke was obviously not a first-hand account, but the author of Luke is also thought to be the author of the Acts of the Apostles, in which there are several "we" passages that refer to Paul, thus the conclusion was that the author of Luke was in the company of Paul and got his information from Paul.

The Gospel of John states, "Peter turned and saw that the disciple whom Jesus loved was following them...This is the disciple who is testifying to these things and has written them, and we know that his testimony is true," from which from which Irenaeus and others believed that the author of the Gospel was the disciple John son of Zebedee, the "Beloved Disciple".

There are several problems with all of these explanations however.

Scholars are now certain that the Gospel called Mark was actually the first Gospel that was written, for reasons which will be explained. The idea that Mark got his information from "Peter" does not make sense because the apostle Peter is poorly portrayed in the Gospel of Mark. In Mark's Gospel Peter is portrayed as a fool who doesn't understand the message of Jesus, and thus him being Mark's authoritative source is unlikely at best.

The Gospel of Matthew cannot have been originally written in any language but Greek, because the Gospel of Matthew is copied from the Gospel of Mark (or some version of the Gospel of Mark), which was written in Greek. We will explore this shortly, but the word-for-word similarities between Matthew and Mark are so strong that Matthew had to have been copied directly from either the current version of Mark or a similar earlier version of Mark or from a third source common between the two, but at any rate, Matthew is clearly dependent on Markan text. The biggest change that the author of Matthew made to the Gospel of Mark was the addition of the virgin birth story.

The author of Luke also shares a large quantity of text with both Mark and Matthew, showing that much of Luke is copied from these sources in some fashion. (The dominant theory now is that Matthew and Luke both independently use Mark and a document called "Q") It also would not make sense that Luke got his information from Paul, because Paul plainly stated in his letters that he never saw Jesus, other than through visions. Paul was definitely not a witness to anything in the Gospel stories, which is clear in his own writings. Luke may also be dependent on the writings of the Jewish historian Josephus.

The Gospel of John seems to have been the latest of the Gospels that was written, putting it out of range for having been written by anyone living during the supposed time of Jesus and the supposed signatory passage is really a third party statement, not a self-description, in addition to the fact that Chapter 21, in which it exists, was almost certainly added by a later hand, not the same person who wrote the bulk of the Gospel. On top of this the Gospel of John, unlike the synoptic Gospels of Mark and Matthew, is written by someone whose first language appears to have been Greek. The Gospel also does not seem to have been written by a Jew, as it frequently referrers to "the Jews" as another group of people and in a demeaning way. The dialog of Jesus presented in John is also more complex than the synoptic Gospels and written in such a way that it would not make sense for it to be a Greek interpretation of speeches given in Aramaic or Hebrew, based on the use of things like Greek alliteration. In other words, John uses eloquent Greek prose for the speeches of Jesus. If he were simply giving a literal Greek translation of speeches given in a different language, this wouldn't be the case. All of these things lead to the conclusion that John was most likely written by a native Greek speaking non-Jew after the other Gospels had been written and is most likely influenced by one or more of the synoptic Gospels itself. The Gospel certainly does not appear to have been written by an uneducated fisherman from Galilee, which is who John the disciple is portrayed as in Gospel stories.

Why do we say that Mark was written first and the others were copied from it? This has to do with what is called the "synoptic problem". Basically, so much of the text of Mark, Matthew, and Luke is shared word-for-word that the only explanation can be that there has been extensive copying between the texts. An example of this is shown below:

Mark 11:

28 "By what authority are you doing these things?" they asked. "And who gave you authority to do this?"

29 Jesus replied, "I will ask you one question. Answer me, and I will tell you by what authority I am doing these things. 30 John's baptism—was it from heaven, or from men? Tell me!"

31 They discussed it among themselves and said, "If we say, 'From heaven,' he will ask, 'Then why didn't you believe him?' 32But if we say, 'From men'...." (They feared the people, for everyone held that John really was a prophet.) Matthew 21:

"By what authority are you doing these things?" they asked. "And who gave you this authority?"

24 Jesus replied, "I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. 25 John's baptism—where did it come from? Was it from heaven, or from men?"

They discussed it among themselves and said, "If we say, 'From heaven,' he will ask, 'Then why didn't you believe him?' 26 But if we say, 'From men'—we are afraid of the people, for they all hold that John was a prophet." Luke 20:

2 "Tell us by what authority you are doing these things," they said. "Who gave you this authority?"

3 He replied, "I will also ask you a question. Tell me, 4 John's baptism—was it from heaven, or from men?"

5 They discussed it among themselves and said, "If we say, 'From heaven,' he will ask, 'Why didn't you believe him?' 6 But if we say, 'From men,' all the people will stone us, because they are persuaded that John was a prophet."

These types of similarities are prevalent throughout these three works.

While the Gospel called John is different from the synoptics and does not share the same type of word-for-word copying with the others, it does share many specific elements and references that indicate the author of John had read at least one of the other synoptics. One example of this can be seen in the crucifixion scene, shown below:

John 19: 23 When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom. 24 "Let's not tear it," they said to one another. "Let's decide by lot who will get it."

This happened that the scripture might be fulfilled which said, "They divided my garments among them

and cast lots for my clothing." So this is what the soldiers did.

Here the author of John is explicitly drawing a reference to Psalm 22, which is implicitly referenced in Mark and Matthew. John builds on the passage and creates a narrative around it in order to justify the passage, which is a typical trait of John. Whereas the writers of Mark and Matthew often just quoted or paraphrased passages from the "Old Testament", the writer of John builds scenarios that he then relates back to those same passages. The thing is that John ends up referencing many of the same passages that Mark and Matthew reference, the author just does it in a different way. But many of these passages are obscure, such as the casting of lots for clothing, and thus indicate that the author of John is working from one or more of the synoptic narratives.

Of the four Gospels, obviously one of them had to come first, and one of the reasons that Mark is considered the first of the four is indeed the fact that it is the shortest and least detailed. The author of Mark is evidently unaware of any virgin birth story, making no mention whatsoever of it, and the birth stories in Matthew and Luke are both completely different from one another, while they both contain the core of Mark.

It is almost universally accepted by New Testament scholars today that Mark was the first of the narrative Gospels that was written, and that Matthew and Luke are copied from it in some fashion, however this position has only been adopted within the last 200 years. For the majority of time Christians have believed that Matthew was written first, hence the reason that it is the first book in the New Testament. Not only this, but Christians believed that each of the Gospels was written independently.

Why would "Matthew" and "Luke" copy from Mark, and why do we have four different Gospels, each of which share many points but also contradict each other in critical ways? Because the Gospels after Mark were actually written in opposition to one another. The three other Gospels all build on the story of Mark, but they introduce theological differences. The authors of the other Gospels wrote their versions because of theological differences or enhancements that they wished to introduce to the story. For example, many of the changes made by the authors of Matthew and Luke deal with making Mark's account more compatible with the virgin birth story, since Mark contains story elements which infer that Jesus is the naturally born son of Joseph and Mary.

Far from being four separate eyewitness accounts that just happen to slightly disagree with each other, these four Gospels are a product of theological disagreements among the early Christian community. The writers of these Gospels obviously could not have known that these works would later be compiled together into a single book side by side. The fact that this was done is actually quite ironic, since the writers of these Gospels evidently viewed other Gospels as flawed, hence the reason that they created new versions.

The fact that all three of the other narrative Gospels in the Bible are based directly or indirectly on the Gospel of Mark demonstrates the lack of other narrative information about Jesus. The Gospel of Mark became the root of the other Gospels because it was the only writing that provided narrative details about Jesus. The additions that the authors of Matthew and Luke made to the Gospel of Mark are primarily just the virgin birth narratives and some additional post-resurrection narratives.

There is also language that is shared between the Gospels of Matthew and Luke which is not in the Gospel of Mark. The most well known proposed explanation for this is the "Q" document theory, which purposes that there was some other source document which both the authors of Matthew and Luke used, but was not used by the author of Mark. An equally valid explanation is that both Matthew and Luke are simply based on an expanded version of Mark, or that what we call the Gospel of Mark is a shortened version of the original, which the authors of Matthew and Luke used.

The Gospel of John adds a few additional narrative elements to the synoptic template, but the Gospel of John is a much later Gospel, probably written some 40 to 50 years after the Gospel of Mark. The additional elements in John are basically a gnostic theology element and a "miraculous signs" element, both of which appear to be inventions of the author himself. Some scholars propose that the "miraculous signs" narrative in the Gospel of John is derived from yet another source, but it actually seems to be a narrative element designed by the author as a polemic against the Jews. The "miraculous signs" narrative in John shows Jesus doing many "miraculous signs", but then at the end says that even after all of this the Jews still didn't believe that he was the Son of God. Thus, this narrative advances one of the agendas of the Gospel of John, which is portraying the Jews as unreasonable betrayers of Christ.

The parallels between the four Gospels can be seen here: Four Gospels Parallel

More on the Synoptic Problem can be seen here: The Synoptic Problem (Catholic Resources)

The fact that the Gospel of Mark is the first narrative story of the life of Jesus that was written, and the three other stories about the life of Jesus are dependent on it either directly or indirectly, makes the Gospel of Mark the lynchpin of the entire Jesus story. Understanding Mark is the key to understanding the whole story of Jesus.

Most scholars today agree that the Gospel of Mark was written either during or after the destruction of Judea by the Romans, which occurred around 70 CE. The most widely accepted dates for the writing of Mark range from between 66 CE to 100 CE, with a fringe of scholars claiming times outside of this range on both sides.

The period in which the Gospel of Mark was written is well known among scholars of ancient literature as an era of allegorical writing. Allegory is defined as follows:

Allegory is a form of extended metaphor, in which objects, persons, and actions in a narrative, are equated with the meanings that lie outside the narrative itself. The underlying meaning has moral, social, religious, or political significance, and characters are often personifications of abstract ideas as charity, greed, or envy.

http://www.tnellen.com/cybereng/lit_terms/allegory.html

In essence, an allegory is a symbolic narrative. Allegorical writing was prominent in the Greek speaking world from about the 5th century BCE onward, but there was a particular revival of allegorical writing in the 1st century CE among both Jews and Neo-Platonic Greeks and Romans. Indeed the Jewish writer Philo wrote about symbolic and allegorical interpretation of the Hebrew scriptures shortly before Paul began writing his first letters about Jesus.

Let's take a look at the beginning of the story of Mark, just to get an idea of how this story reads.

The beginning of the good news of Jesus Christ, the Son of God. As it is written in the prophet Isaiah, ‘See, I am sending my messenger ahead of you, who will prepare your way; the voice of one crying out in the wilderness: “Prepare the way of the Lord, make his paths straight” ’,John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, ‘The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.’ In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.’ And the Spirit immediately drove him out into the wilderness. He was in the wilderness for forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him. Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake—for they were fishermen. And Jesus said to them, ‘Follow me and I will make you fishers of men.’ And immediately they left their nets and followed him. As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.

Note here that the phrase "the Son of God" in the first line was probably a later addition to this Gospel, because it is not present in some of the earliest copies that we have, but this is not of critical importance. Just from an initial reading one should be able to see that this is written in a narrative fashion and makes no claim to being a historical account. The Gospel isn't written like other histories of its time, but it is written like other allegorical stories of its time. To get a sense of this we can compare the Gospel of Mark to other historical accounts, by both Jews and Romans, that were written around the same time.

Historical works typically had a table of contents, the authors of the works identified themselves, and they were written in a formal style. We can begin with The Wars of the Jews, by Josephus.

WHEREAS the war which the Jews made with the Romans hath been the greatest of all those, not only that have been in our times, but, in a manner, of those that ever were heard of; both of those wherein cities have fought against cities, or nations against nations; while some men who were not concerned in the affairs themselves have gotten together vain and contradictory stories by hearsay, and have written them down after a sophistical manner; and while those that were there present have given false accounts of things, and this either out of a humor of flattery to the Romans, or of hatred towards the Jews; and while their writings contain sometimes accusations, and sometimes encomiums, but no where the accurate truth of the facts; I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterwards, [am the author of this work]. Now at the time when this great concussion of affairs happened, the affairs of the Romans were themselves in great disorder. Those Jews also who were for innovations, then arose when the times were disturbed; they were also in a flourishing condition for strength and riches, insomuch that the affairs of the East were then exceeding tumultuous, while some hoped for gain, and others were afraid of loss in such troubles; for the Jews hoped that all of their nation which were beyond Euphrates would have raised an insurrection together with them.

- Josephus; The Wars of the Jews, 70 CE

This is the preface to Josephus' account of the war between the Jews and the Romans that lasted from 66 to 70 CE, resulting in the destruction of Judea. As you can see, this reads like a work of history. This was also written at pretty much the same time that the Gospel of Mark was probably written.

We can also look at History of Rome, written by the Roman historian Livy around 30 BCE:

To begin with, it is generally admitted that after the capture of Troy, whilst the rest of the Trojans were massacred, against two of them--Aeneas and Antenor--the Achivi refused to exercise the rights of war, partly owing to old ties of hospitality, and partly because these men had always been in favour of making peace and surrendering Helen. Their subsequent fortunes were different. Antenor sailed into the furthest part of the Adriatic, accompanied by a number of Enetians who had been driven from Paphlagonia by a revolution and after losing their king Pylaemenes before Troy were looking for a settlement and a leader. The combined force of Enetians and Trojans defeated the Euganei, who dwelt between the sea and the Alps and occupied their land. The place where they disembarked was called Troy, and the name was extended to the surrounding district; the whole nation were called Veneti. Similar misfortunes led to Aeneas becoming a wanderer but the Fates were preparing a higher destiny for him. He first visited Macedonia, then was carried down to Sicily in quest of a settlement; from Sicily he directed his course to the Laurentian territory. Here, too, the name of Troy is found, and here the Trojans disembarked, and as their almost infinite wanderings had left them nothing but their arms and their ships, they began to plunder the neighbourhood. The Aborigines, who occupied the country, with their king Latinus at their head came hastily together from the city and the country districts to repel the inroads of the strangers by force of arms. From this point there is a twofold tradition. According to the one, Latinus was defeated in battle, and made peace with Aeneas, and subsequently a family alliance. According to the other, whilst the two armies were standing ready to engage and waiting for the signal, Latinus advanced in front of his lines and invited the leader of the strangers to a conference.

- Livy; History of Rome, 30 BCE

Whether these things are actually true or not is debatable, but there is no debate about the fact that Livy was writing a history that he believed to be factual and straight forward, not metaphorical or allegorical.

We can also look at the works of Tacitus, which were written shortly after the Gospel of Mark was probably written.

I BEGIN my work with the time when Servius Galba was consul for the second time with Titus Vinius for his colleague. Of the former period, the 820 years dating from the founding of the city, many authors have treated; and while they had to record the transactions of the Roman people, they wrote with equal eloquence and freedom. After the conflict at Actium, and when it became essential to peace, that all power should be centered in one man, these great intellects passed away. Then too the truthfulness of history was impaired in many ways; at first, through men's ignorance of public affairs, which were now wholly strange to them, then, through their passion for flattery, or, on the other hand, their hatred of their masters. And so between the enmity of the one and the servility of the other, neither had any regard for posterity. But while we instinctively shrink from a writer's adulation, we lend a ready ear to detraction and spite, because flattery involves the shameful imputation of servility, whereas malignity wears the false appearance of honesty. I myself knew nothing of Galba, of Otho, or of Vitellius, either from benefits or from injuries. I would not deny that my elevation was begun by Vespasian, augmented by Titus, and still further advanced by Domitian; but those who profess inviolable truthfulness must speak of all without partiality and without hatred. I have reserved as an employment for my old age, should my life be long enough, a subject at once more fruitful and less anxious in the reign of the Divine Nerva and the empire of Trajan, enjoying the rare happiness of times, when we may think what we please, and express what we think. I am entering on the history of a period rich in disasters, frightful in its wars, torn by civil strife, and even in peace full of horrors. Four emperors perished by the sword. There were three civil wars; there were more with foreign enemies; there were often wars that had both characters at once.

- Tacitus; The Histories, 109 CE

As you can see, there was definitely such a thing as formal history at the time that the Gospels were written, and the Gospel of Mark, upon which all of the others are based, does not read at all like a formal history, it reads like an allegorical story. Mark develops characters and has a plot, with scenes, suspense, and a climax. One of the interesting subplots in Mark deals with John the Baptist. The beginning of Mark 1 is as follows:

As it is written in the prophet Isaiah, ‘See, I am sending my messenger ahead of you, who will prepare your way; the voice of one crying out in the wilderness: “Prepare the way of the Lord, make his paths straight” ’,John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, ‘The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.’

The section in bold is a paraphrase of 2 Kings 1:8, which reads, "They replied, 'He was a man with a garment of hair and with a leather belt around his waist.' The king said, 'That was Elijah the Tishbite." The author of Mark doesn't indicate that he is referencing the Hebrew scriptures here, but he uses a scripture that identifies Elijah. Later in the story (Mark 9), the disciples ask Jesus about the teaching that Elijah would come before the "Son of Man", as shown below:

As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what this rising from the dead could mean. Then they asked him, ‘Why do the scribes say that Elijah must come first?’ He said to them, ‘Elijah is indeed coming first to restore all things. How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt? But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.’

Here the author of Mark tells the reader that Elijah has already come, but he doesn't explain what that means. The reader has to figure out that John the Baptist is Elijah, which can only be done by making the connection between Mark 1:6 and 2 Kings 1:8. Obviously these types of twists and riddles are written into the text on purpose for literary and mystical value, this isn't how someone would write a historical work.

If Mark is an allegorical story, then what is Mark about, why did the author write it, and why is it about someone called Jesus Christ?

These are not easy questions to answer, and they probably cannot be answered definitively at this point, but reasonable options can be proposed.

The Gospel of Mark appears to have been written in response to the conflict between the Jews and the Romans that resulted in the destruction of Judea in 70 CE. It may have been written during the war between the Jews and Romans, or shortly thereafter. The main thrust of the story is that the Judean Jews brought destruction upon themselves. This is not at all unusual, indeed this was a common opinion among both Jews and non-Jews and was also expressed, though in a different way, by the Jewish writer Josephus. Indeed many Jews blamed themselves for their plight and for the destruction of their state by the Romans. This self-blaming of the Jews follows a clear tradition in Jewish culture and literature and is expressed repeatedly throughout the Hebrew scriptures. This is because the Jews were often dominated by foreign rulers. Jewish scriptures and literature saw the plights of the Jews as being a result of their inability to properly please their god. For this reason, Jewish literature prior to the writing of the Gospels was often pessimistic and full of self-admonishments and stories of suffering. One of the many examples of this is Psalm 74, which was supposedly written some time around 900 BCE.

1 Why have you rejected us forever, O God? Why does your anger smolder against the sheep of your pasture?

2 Remember the people you purchased of old, the tribe of your inheritance, whom you redeemed— Mount Zion, where you dwelt.

3 Turn your steps toward these everlasting ruins, all this destruction the enemy has brought on the sanctuary.

4 Your foes roared in the place where you met with us; they set up their standards as signs.

5 They behaved like men wielding axes to cut through a thicket of trees.

6 They smashed all the carved paneling with their axes and hatchets.

7 They burned your sanctuary to the ground; they defiled the dwelling place of your Name.

...

- Psalm 74; Asaph

As you can see, it would be easy to call this a prophesy for the destruction of Judea in 70 CE, but the fact is that it isn't, its just a song that was written during some other time when the Israelites were suffering the occupation of another conquering civilization. The author of the song wasn't trying to predict events or think about the future, he was writing about experiences that they were having at that moment. Here is another example, Psalm 2, supposedly written around 1000 BCE by David:

1 Why do the nations conspire and the peoples plot in vain?

2 The kings of the earth take their stand and the rulers gather together against the LORD and against his anointed one.

3 "Let us break their chains," they say, "and throw off their fetters."

4 The One enthroned in heaven laughs; the Lord scoffs at them.

5 Then he rebukes them in his anger and terrifies them in his wrath, saying,

6 "I have installed my King on Zion, my holy hill."

7 I will proclaim the decree of the LORD : He said to me, "You are my Son ; today I have become your Father.

...

- Psalm 2; David

Here we see another song that when taken out of context could easily be turned into a supposed prophesy for Jesus, but the reality is that this is just an old song, it's not a prophesy for anything. It should also be noted that "anointed one" in this song, and in most of the pre-Christian Jewish contexts, simply meant king. The anointed one was the king.

Another compelling story in the Hebrew scriptures, that in many ways foreshadows the story of the crucifixion of Jesus, is the story of the martyrdom of the seven brothers in 2 Maccabees, which was written some time between the 1st century BCE and the 1st century CE. The account in 2 Maccabees is likely exaggerated and is used to make theological points and encourage martyrdom. It describes how a mother and her seven children are tortured to death during the reign of the Greek ruler Antiochus.

2 Maccabees 7:

It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and thongs, to partake of unlawful swine’s flesh. One of them, acting as their spokesman, said, ‘What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our ancestors.’ The king fell into a rage, and gave orders to have pans and cauldrons heated. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying, ‘The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song that bore witness against the people to their faces, when he said, “And he will have compassion on his slaves.” ’ After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, ‘Will you eat rather than have your body punished limb by limb?’ He replied in the language of his ancestors and said to them, ‘No.’ Therefore he in turn underwent tortures as the first brother had done. And when he was at his last breath, he said, ‘You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.’ After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands, and said nobly, ‘I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.’ As a result the king himself and those with him were astonished at the young man’s spirit, for he regarded his sufferings as nothing. After he too had died, they maltreated and tortured the fourth in the same way. When he was near death, he said, ‘One cannot but choose to die at the hands of mortals and to cherish the hope God gives of being raised again by him. But for you there will be no resurrection to life!’ Next they brought forward the fifth and maltreated him. But he looked at the king, and said, ‘Because you have authority among mortals, though you also are mortal, you do what you please. But do not think that God has forsaken our people. Keep on, and see how his mighty power will torture you and your descendants!’ After him they brought forward the sixth. And when he was about to die, he said, ‘Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened. But do not think that you will go unpunished for having tried to fight against God!’ The mother was especially admirable and worthy of honorable memory. Although she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord. She encouraged each of them in the language of their ancestors. Filled with a noble spirit, she reinforced her woman’s reasoning with a man’s courage, and said to them, ‘I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you. Therefore the Creator of the world, who shaped the beginning of humankind and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.’ ... While she was still speaking, the young man said, ‘What are you waiting for? I will not obey the king’s command, but I obey the command of the law that was given to our ancestors through Moses. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God. For we are suffering because of our own sins. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own slaves. But you, unholy wretch, you most defiled of all mortals, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven. You have not yet escaped the judgment of the almighty, all-seeing God. For our brothers after enduring a brief suffering have drunk of ever-flowing life, under God’s covenant; but you, by the judgment of God, will receive just punishment for your arrogance. I, like my brothers, give up body and life for the laws of our ancestors, appealing to God to show mercy soon to our nation and by trials and plagues to make you confess that he alone is God, and through me and my brothers to bring to an end the wrath of the Almighty that has justly fallen on our whole nation.’ The king fell into a rage, and handled him worse than the others, being exasperated at his scorn. So he died in his integrity, putting his whole trust in the Lord. Last of all, the mother died, after her sons.

4 Maccabees, written after 2 Maccabees and by a different author, comments on the seven martyrs in 2 Maccabees and states that their sacrifice was a "ransom for the sin of our nation."

4 Maccabees 17:

If it were possible for us to paint the history of your religion as an artist might, would not those who first beheld it have shuddered as they saw the mother of the seven children enduring their varied tortures to death for the sake of religion? ... [T]hey having become, as it were, a ransom for the sin of our nation. And through the blood of those devout ones and their death as an atoning sacrifice, divine Providence preserved Israel that previously had been mistreated.

The point is that there are many stories and psalms in the Hebrew Bible and other pieces of Jewish literature that talk about suffering, destruction, being rejected by God, "anointed ones" (messiahs), sons of God, redemptive sacrifices, etc.

Some of these suffering and "Son of God" stories are the basis for the Jesus Christ figure or are the tradition out of which the Jesus Christ figure emerged.

As Jews continuously faced problems and setbacks they asked themselves "why", and their answer was often that bad things happen to them because they failed to properly worship their god and hold his commandments. The Gospel of Mark just builds on this tradition, writing a story about a savior who is unrecognized by the Jews and eventually killed by them. There are many Jewish stories where a certain faction of Jews are blamed for bringing destruction on Jews as a whole. In the story of Mark the killing of Jesus serves an allegorical role. "Mark" presents the killing of Jesus as the reason for the destruction of Judea. The author of Mark is writing either during the war or shortly after it, and basically the rejection of Jesus by the Jews is symbolic of the failure of the Jews to keep the favor of their god, resulting in the destruction brought upon them by the Romans. This type of mentality was really typical of Jewish culture and nothing new, surprising, or unique, though it may have seemed new and unique to many non-Jews.

Why is "Jesus Christ" a character in "Mark's" story? It's impossible to say for sure, but the author of Mark may have been a member of a diaspora Jewish community that taught about "Jesus Christ", perhaps along the lines of the Pauline tradition. The concept of "Jesus Christ" as a crucified savior did come before the writing of the Gospel of Mark, and the Gospel of Mark does correspond to the idea of Jesus as a crucified savior figure, so the author of Mark was influenced by some pre-existing tradition, but there was probably no biographical information about Jesus before Mark (for reasons we will discuss). The author of Mark probably made all of the biographical information up himself based on the existing "Old Testament" scriptures.

It is quite likely that the Gospel of Mark is primarily a story that reflects the personal views of the author. As we will explore in the next section, the Gospels, especially the Gospel of Mark, are based heavily on the Hebrew scriptures. It is significant that the very first scriptural reference in the Gospel of Mark refers to a passage in the Hebrew scriptures that talks about the destruction of Israel.

Mark 1:

1 The beginning of the gospel about Jesus Christ[, the Son of God.] 2 It is written in Isaiah the prophet:



"I will send my messenger ahead of you,

who will prepare your way"—

3"a voice of one calling in the desert,

'Prepare the way for the Lord,

make straight paths for him.'"



4 And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins.

Mark 1:2 refers to Malachi 3:1. The entire book of Malachi is about God's destruction of Israel because he is angry at them.

Malachi 2

"And now this admonition is for you, O priests. 2 If you do not listen, and if you do not set your heart to honor my name," says the LORD Almighty, "I will send a curse upon you, and I will curse your blessings. Yes, I have already cursed them, because you have not set your heart to honor me. 3 "Because of you I will rebuke your descendants ; I will spread on your faces the offal from your festival sacrifices, and you will be carried off with it. 4 And you will know that I have sent you this admonition so that my covenant with Levi may continue," says the LORD Almighty. 5 "My covenant was with him, a covenant of life and peace, and I gave them to him; this called for reverence and he revered me and stood in awe of my name. 6 True instruction was in his mouth and nothing false was found on his lips. He walked with me in peace and uprightness, and turned many from sin. 7 "For the lips of a priest ought to preserve knowledge, and from his mouth men should seek instruction—because he is the messenger of the LORD Almighty. 8 But you have turned from the way and by your teaching have caused many to stumble; you have violated the covenant with Levi," says the LORD Almighty. 9 "So I have caused you to be despised and humiliated before all the people, because you have not followed my ways but have shown partiality in matters of the law."



10 Have we not all one Father? Did not one God create us? Why do we profane the covenant of our fathers by breaking faith with one another? 11 Judah has broken faith. A detestable thing has been committed in Israel and in Jerusalem: Judah has desecrated the sanctuary the LORD loves, by marrying the daughter of a foreign god. 12 As for the man who does this, whoever he may be, may the LORD cut him off from the tents of Jacob [d] —even though he brings offerings to the LORD Almighty. 13 Another thing you do: You flood the LORD's altar with tears. You weep and wail because he no longer pays attention to your offerings or accepts them with pleasure from your hands. 14 You ask, "Why?" It is because the LORD is acting as the witness between you and the wife of your youth, because you have broken faith with her, though she is your partner, the wife of your marriage covenant. 15 Has not the LORD made them one? In flesh and spirit they are his. And why one? Because he was seeking godly offspring. So guard yourself in your spirit, and do not break faith with the wife of your youth. 16 "I hate divorce," says the LORD God of Israel, "and I hate a man's covering himself with violence as well as with his garment," says the LORD Almighty.

So guard yourself in your spirit, and do not break faith.



17 You have wearied the LORD with your words.

"How have we wearied him?" you ask.

By saying, "All who do evil are good in the eyes of the LORD, and he is pleased with them" or "Where is the God of justice?" Malachi 3:

1 "See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come," says the LORD Almighty. 2 But who can endure the day of his coming? Who can stand when he appears?

The entire book of Malachi serves as a backdrop for the Gospel of Mark, and we can see with the very first literary reference that is made by the author of Mark, that this is a story talking about the destruction of Israel and the failure of Israel to heed the messenger of God. In Malachi this is Levi, in the Gospel of Mark this is Jesus.

These types of references and themes persist throughout the entire Gospel of Mark. Another example from the beginning of Mark is the calling of the fishermen, which has a quite different meaning when you know the underlying subtext of the passage.

Mark 1:

14 After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. 15 "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!" 16 As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. 17 "Come, follow me," Jesus said, "and I will make you fishers of men." 18 At once they left their nets and followed him.

This refers to a passage in Jeremiah 16, which is again talking about the destruction of Israel.

Jeremiah 16:

5 For this is what the LORD says: "Do not enter a house where there is a funeral meal; do not go to mourn or show sympathy, because I have withdrawn my blessing, my love and my pity from this people," declares the LORD. 6 "Both high and low will die in this land. They will not be buried or mourned, and no one will cut himself or shave his head for them. 7 No one will offer food to comfort those who mourn for the dead—not even for a father or a mother—nor will anyone give them a drink to console them. 8 "And do not enter a house where there is feasting and sit down to eat and drink. 9 For this is what the LORD Almighty, the God of Israel, says: Before your eyes and in your days I will bring an end to the sounds of joy and gladness and to the voices of bride and bridegroom in this place. 10 "When you tell these people all this and they ask you, 'Why has the LORD decreed such a great disaster against us? What wrong have we done? What sin have we committed against the LORD our God?' 11 then say to them, 'It is because your fathers forsook me,' declares the LORD, 'and followed other gods and served and worshiped them. They forsook me and did not keep my law. 12 But you have behaved more wickedly than your fathers. See how each of you is following the stubbornness of his evil heart instead of obeying me. 13 So I will throw you out of this land into a land neither you nor your fathers have known, and there you will serve other gods day and night, for I will show you no favor.' 14 "However, the days are coming," declares the LORD, "when men will no longer say, 'As surely as the LORD lives, who brought the Israelites up out of Egypt,' 15 but they will say, 'As surely as the LORD lives, who brought the Israelites up out of the land of the north and out of all the countries where he had banished them.' For I will restore them to the land I gave their forefathers. 16 "But now I will send for many fishermen," declares the LORD, "and they will catch them. After that I will send for many hunters, and they will hunt them down on every mountain and hill and from the crevices of the rocks. 17 My eyes are on all their ways; they are not hidden from me, nor is their sin concealed from my eyes. 18 I will repay them double for their wickedness and their sin, because they have defiled my land with the lifeless forms of their vile images and have filled my inheritance with their detestable idols."

This is an interestingly subversive reference, like many in the Gospel of Mark. What seems like a good proclamation of happiness, refers to a text of butchery and destruction. This is the only instance in the Old Testament of fishermen catching people, and is surely the inspiration of Mark 1:17.

One of the augments that has often been used to claim that the Gospels reflect authentic history is the recognition that, especially in the Gospel of Mark, the disciples are poorly portrayed. The argument states that the Gospels must be telling the truth because they present such an unflattering picture of the disciples, that anyone who was fabricating the story would have presented them in a better light. But this presumes that the author of Mark, who set the tone for all the other Gospels, was writing history and writing something that was intended to be a foundational document for the beginning of a new religion about Jesus, and that he would have wanted to portray the disciples well. Indeed this is not the case. The author of Mark was writing an allegorical story that intentionally portrayed the Jews and the disciples as failures, the purpose of which was to explain why Judea was utterly destroyed. The Gospel of Mark is a story about failure, destruction, and despair. This is critical to understand for the entire Gospel. This is why the author of Mark has Jesus die on the cross, quoting from Psalm 22, saying "My God, My God, why have you forsaken me?"

The original ending of Mark indicates that after Jesus had risen nothing happened. There are actually four different endings to Mark, but scholars agree that the ending most likely to be original is the shortest one, that ends with the women who had found the empty tomb being afraid and saying nothing. This would indicate that the author of Mark is saying that they had dropped the ball, and this symbolizes a further failure of the Jews, presumably responsible for their woes.

Mark 16:

When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. They had been saying to one another, ‘Who will roll away the stone for us from the entrance to the tomb?’ When they looked up, they saw that the stone, which was very large, had already been rolled back. As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. But he said to them, ‘Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.’ So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.

Throughout the Gospel of Mark the author sets up scenes where Jews are wrong and fail, but Gentiles are good and become blessed. We see this in several places, but one of the most notable is the scene were Jesus rebukes Peter and tells the crowd that those who will come after him must take up their cross and follow him.

Mark 8:

31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him.

33 But when Jesus turned and looked at his disciples, he rebuked Peter. "Get behind me, Satan!" he said. "You do not have in mind the things of God, but the things of men."

34 Then he called the crowd to him along with his disciples and said: "If anyone would come after me, he must deny himself and take up his cross and follow me.

This scene is a foreshadowing of the events leading up to the crucifixion, where the author has someone named Simon carry Jesus' cross. Peter's original name was Simon, but throughout the Gospel of Mark Peter constantly does the wrong things, and eventually denies Jesus. In the end, it is a different Simon who carries his cross.

Mark 15:

20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross.

Cyrene was a Gentile city and Alexander and Rufus are Gentile names. Cyrene is also noted in Acts to have been the location of the first "Gentile church". This was all likely said by the author of Mark in order to clearly establish that this person was not a Jew, but rather a Gentile who just happened to be passing through. This Simon, or the sons mentioned, may also have been a real known figure in the Cyrene Christian community, whom Mark placed within the narrative.

This again is just a clear building of the symbolism in the story, showing the failures of the Jews, especially the so-called disciples, while putting Gentiles in positive roles.

The Gospel of Mark is indeed a polemic story, and it's not entirely clear if it was written by a self-critical Jew or by an anti-Jewish non-Jew, but I tend to think that it was written by a self-critical Jew. The anti-Jewish attitude of the Gospel of Mark reverberates throughout all of the canonical Gospels, which are directly or indirectly based on it, and have contributed to so many generations of Jewish persecution by Christians.

The Gospel of Mark makes sense as allegory, but it does not make sense as literally true history, and due to the style that it is written in, as well as the fact that the author was obviously aware of the fact that he was basing the events of his story on scriptural references, as we shall explore next, it is almost certain that the author himself wrote the story as allegory, with no intention that it be taken as literal history. The Gospel of Mark does not proclaim itself to be history, nor does it proclaim itself to be divinely inspired, nor does it proclaim itself to be an authoritative religious document. The Gospel of Mark is an unsigned allegorical commentary on the destruction of Judea, and makes no pretense of being anything other than that. It was other people who claimed it to be something more.

Many people ask, "If Jesus didn't exist, then where did these stories come from?" "How would these stories emerge if someone did not in-fact inspire them?"

Pretty much every detail of the life of Jesus as presented in the Gospels relates back to some prior Hebrew scripture, mostly from the scriptures that we now call the Old Testament, though some elements of the Gospels appear to be based on other non-scriptural works as well. The life of Jesus is a story that was created by combining elements from many other Hebrew stories to create a pseudo-proto-typical savior figure. Christians have traditionally used the parallels between the story of Jesus and the Hebrew scriptures to claim that Jesus fulfilled many prophecies from the "Old Testament", but there are several problems with this claim.

First of all, even if every parallel between the story of Jesus and the Hebrew scriptures related back to a genuine prophecy there would still be nothing to show that the authors of the Gospels didn't simply base their stories on the prophesies. They would have known exactly what to write in order to "fulfill" the prophecies and we have nothing independent of the Gospels to attest to any of this.

Secondly, many of the parallels between the story of Jesus and the Hebrew scriptures don't relate back to prophecies, they simply relate back to other stories about different people, or simply to songs and poems.

Thirdly, as we will discuss later, some of the key elements of the Jesus story are based on mistranslations of the Hebrew scriptures, showing clearly that the authors of the Gospels were basing their accounts of Jesus on other texts and that there is no way to call those accounts "prophesy fulfillment".

Lastly, I call the Jesus Christ character of the Gospels a "pseudo-proto-typical savior" because the story of Jesus is definitely based on the Hebrew scriptures, but it is based on a misunderstanding of them.

There are three basic ways in which the Gospels relate back to the Hebrew scriptures: Where the author explicitly references the scriptures, where the author uses scriptures for underlying themes, and where the author quotes or paraphrases scriptures without indicating that they have done so.

Let us give these three types of references designations:

Type 1 (T1) : Author explicitly references Hebrew scriptures

Type 2 (T2) : Author uses Hebrew scriptures for underlying theme

Type 3 (T3) : Author quotes or paraphrases Hebrew scripture without indicating they have done so (implicit reference)

Now let's look at examples for each of these types of references:

Type 1:

John 12:

12 The next day the great crowd that had come to the festival heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, shouting, ‘Hosanna!

Blessed is the one who comes in the name of the Lord—

the King of Israel!’ 14 Jesus found a young donkey and sat on it; as it is written: 15 ‘Do not be afraid, daughter of Zion.

Look, your king is coming,

sitting on a donkey’s colt!’ 16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things had been written of him and had been done to him.

This passage in John refers to Zechariah 9, which discusses the judgment of the enemies of Israel and the coming of a warrior who will lead the Israelites against their enemies:

Zechariah 9:

9 Rejoice greatly, O daughter Zion!

Shout aloud, O daughter Jerusalem!

Lo, your king comes to you;

triumphant and victorious is he,

humble and riding on a donkey,

on a colt, the foal of a donkey.

10 I will cut off the chariot from Ephraim

and the warhorse from Jerusalem;

and the battle-bow shall be cut off,

and he shall command peace to the nations;

his dominion shall be from sea to sea,

and from the River to the ends of the earth.

Type 2:

Isaiah 53 is known as the passage of the "Suffering Servant". The passage actually starts in Isaiah 52 with lamentations about the occupation of Israel by foreign rulers and the selling of Jews into slavery. Isaiah 53 is seen as an underlying theme for the entire story of Jesus Christ.

Isaiah 53:

Who has believed what we have heard?

And to whom has the arm of the Lord been revealed?

For he grew up before him like a young plant,

and like a root out of dry ground;

he had no form or majesty that we should look at him,

nothing in his appearance that we should desire him.

He was despised and rejected by others;

a man of suffering and acquainted with infirmity;

and as one from whom others hide their faces

he was despised, and we held him of no account. Surely he has borne our infirmities

and carried our diseases;

yet we accounted him stricken,

struck down by God, and afflicted.

But he was wounded for our transgressions,

crushed for our iniquities;

upon him was the punishment that made us whole,

and by his bruises we are healed.

All we like sheep have gone astray;

we have all turned to our own way,

and the Lord has laid on him

the iniquity of us all. He was oppressed, and he was afflicted,

yet he did not open his mouth;

like a lamb that is led to the slaughter,

and like a sheep that before its shearers is silent,

so he did not open his mouth.

By a perversion of justice he was taken away.

Who could have imagined his future?

For he was cut off from the land of the living,

stricken for the transgression of my people.

They made his grave with the wicked

and his tomb with the rich,

although he had done no violence,

and there was no deceit in his mouth. Yet it was the will of the Lord to crush him with pain.

When you make his life an offering for sin,

he shall see his offspring, and shall prolong his days;

through him the will of the Lord shall prosper.

Out of his anguish he shall see light;

he shall find satisfaction through his knowledge.

The righteous one, my servant, shall make many righteous,

and he shall bear their iniquities.

Therefore I will allot him a portion with the great,

and he shall divide the spoil with the strong;

because he poured out himself to death,

and was numbered with the transgressors;

yet he bore the sin of many,

and made intercession for the transgressors.

Type 3:

The crucifixion scene in the Gospels of Mark and Matthew (Matthew's is copied from Mark with some minor additions) is based on Psalm 22. Psalm 69 and Isaiah 50 are also referenced, and Matthew adds on an allusion to Ezekiel 37 as well as some other references.

New Testament Old Testament Matthew 27:



30 They spit on him, and took the staff and struck him on the head again and again. 31 After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him. 32 As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. 33 They came to a place called Golgotha (which means The Place of the Skull). 34 There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it. 35 When they had crucified him, they divided up his clothes by casting lots. 36 And sitting down, they kept watch over him there. 37 Above his head they placed the written charge against him: THIS IS JESUS, THE KING OF THE JEWS. 38 Two robbers were crucified with him, one on his right and one on his left. 39 Those who passed by hurled insults at him, shaking their heads 40 and saying, "You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!" 41 In the same way the chief priests, the teachers of the law and the elders mocked him. 42 "He saved others," they said, "but he can't save himself! He's the King of Israel! Let him come down now from the cross, and we will believe in him. 43 He trusts in God. Let God rescue him now if he wants him, for he said, 'I am the Son of God.' " 44 In the same way the robbers who were crucified with him also heaped insults on him. 45 From the sixth hour* until the ninth hour darkness came over all the land. 46 About the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?"—which means, "My God, my God, why have you forsaken me?" 47 When some of those standing there heard this, they said, "He's calling Elijah. 48 Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a stick, and offered it to Jesus to drink. 49 The rest said, "Now leave him alone. Let's see if Elijah comes to save him." 50 And when Jesus had cried out again in a loud voice, he gave up his spirit. 51 At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. 52 The tombs broke open and the bodies of many holy people who had died were raised to life. 53 They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people. * The sixth hour is noon Isaiah 50:

6 I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting. Amos 2:

11 I also raised up prophets from among your sons and Nazirites from among your young men. Is this not true, people of Israel?' declares the LORD. 12 'But you made the Nazirites drink wine and commanded the prophets not to prophesy. Psalm 22:

1 My God, my God, why have you forsaken me?

Why are you so far from saving me,

so far from the words of my groaning?

...

7 All who see me mock me;

they hurl insults, shaking their heads:

8 "He trusts in the LORD;

let the LORD rescue him.

Let him deliver him,

since he delights in him."

...

16 Dogs have surrounded me;

a band of evil men has encircled me,

they have pierced my hands and my feet.

17 I can count all my bones;

people stare and gloat over me.

18 They divide my garments among them

and cast lots for my clothing. Psalm 69:

Insults have broken my heart, so that I am in despair. I looked for pity, but there was none; and for comforters, but I found none. They gave me poison for food, and for my thirst they gave me vinegar to drink. Amos 8:

8 "Will not the land tremble for this, and all who live in it mourn? ... 9 "In that day," declares the Sovereign LORD, "I will make the sun go down at noon and darken the earth in broad daylight. Ezekiel 37:

12 Therefore prophesy and say to them: 'This is what the Sovereign LORD says: O my people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. 13 Then you, my people, will know that I am the LORD, when I open your graves and bring you up from them. 14 I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the LORD have spoken, and I have done it, declares the LORD.' "

The crucifixion scenes in Matthew and Mark do not openly indicate that they are based on other scriptures, but the details of the scenes are nevertheless drawn directly from the older scriptures.

Psalms 22 and 69 are not prophecies at all, they are lamentation songs, and thus the similarities between the psalms and the Gospel stories could not be called "prophesy fulfillment" under any circumstance. In addition, the phrase "they have pierced my hands and my feet" is a mistranslation, and is not a part of the Hebrew text, but is a later variant of a Greek translation of the text.

Now, when it comes to the question of whether the crucifixion accounts of Mark and Matthew are historical, the fact that the scenes are clearly inspired by Isaiah 53, and parts of them are directly copied from Psalm 22, Psalm 69, Ezekiel 37, etc. means that the authors are not writing from either their own witnessing of the event or from a secondary telling of the account, they are writing from the scriptures. Their source for the story is the older scriptures - well, Mark's source is the older scriptures, and Matthew's source is Mark, plus his own additional references.

Clearly the story of the crucifixion of Jesus doesn't require a real event for its inspiration, all of the ideas needed to inspire the story already existed in the scriptures.

The thing is, the entire story of Jesus follows this pattern. Pretty much every detail of the life of Jesus comes from the existing literature from before his supposed time. To get an idea of the extent to which this is the case we can look at one of the Gospels and identify the scriptural basis for the events in the story of Jesus. A lot of these references are the same across all the Gospels, so I will just use the Gospel of Matthew here because it contains the most events and much of it is identical to Mark.

Here is an outline of the story of Jesus, based on the outline provided by the New International Version (NIV) Bible, with references to the passages in what we call the Old Testament that serve as the basis for the elements of the story as told by the author of Matthew. I use T1, T2, and T3 to designate the type of reference that is used. I won't present every quote due to length, but I will present some of the key quotes. I am also leaving out all of the parables because I am concerned here with the supposed events of the life of Jesus, i.e. the plot of the story:

Birth of Jesus:

T1: Matthew 1:2 - Isaiah 7:14 (based on Greek mistranslation):

"Then Isaiah said, 'Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also? 14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.' "(Note: This is a mistranslation that will be addressed in the next section.)

T2: Matthew 1 - Isaiah 9:6:

"For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace."

Born in Bethlehem:

T1: Matthew 2:5 - Micah 5:2:

"But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. "

Escape to Egypt:

T1: Matthew 2:15 - Hosea 11:1:

"When Israel was a child, I loved him, and out of Egypt I called my son."

Massacre of the Innocents:

T1: Matthew 2:17 - Jeremiah 31:15

T2: Matthew 2:16 - Exodus 1:22

"Then Pharaoh gave this order to all his people: "Every boy that is born to the Hebrews you must throw into the Nile, but let every girl live.""

The Return to Nazareth:

T1: Matthew 2:23 - Judges 13:5:

"because you will conceive and give birth to a son. No razor may be used on his head, because the boy is to be a Nazirite, set apart to God from birth, and he will begin the deliverance of Israel from the hands of the Philistines." (Note: Jesus was called a Nazorean in the gospels because he supposedly lived in a place called Nazareth, but this refers to Samson being from a Nazirite sect. The author himself made the reference however)

John the Baptist Prepares the Way:

T1: Matthew 3:3 - Isaiah 40:3:

"A voice of one calling: 'In the desert prepare the way for the LORD ;make straight in the wilderness a highway for our God."

T3: Matthew 3:4 - 2 Kings 2:8:

"They replied, 'He was a man with a garment of hair and with a leather belt around his waist.' The king said, 'That was Elijah the Tishbite.'" (Note: Matthew 3:4 says: "John's clothes were made of camel's hair, and he had a leather belt around his waist." Later in the story Jesus indicates that John was Elijah.)

The Temptation of Jesus:

T1: Matthew 4:6 - Psalm 91:11,12

T1: Matthew 4:7 - Deuteronomy 6:16

T1: Matthew 4:10 - Deuteronomy 6:13

Jesus Begins to Preach in Galilee:

T1: Matthew 4:12 - Isaiah 9:1:

"Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan"

Jesus Heals the Sick:

T2: Matthew 4:23 - Isaiah 53

Sermon on the Mount:

T2: Matthew 5-7 - Exodus 19...:

(Note: The Sermon on the Mount {which is only in the Gospel of Matthew} refers to how only Moses was allowed up the mountain in Exodus, but Jesus brings everyone up the mountain. Jesus then gives new interpretations of the Commandments and Laws {from Exodus 20...})

Jesus Heals Many:

T2: Matthew 8 - Isaiah 53

Jesus Calms the Storm:

T2: Matthew 8:27 - Psalm 107 28-29:

"Then they cried to the Lord in their trouble, and he brought them out from their distress; he made the storm be still, and the waves of the sea were hushed."

Jesus Heals a Paralytic:

T2: Matthew 9:6 - Isaiah 53

T2: Matthew 9:6 - Isaiah 35:5-6:

"Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy."

Jesus Consorts with Sinners:

T1: Matthew 9:12 - Hosea 6:6:

"For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings."

A Dead Girl and a Sick Woman:

T2: Matthew 9:22 - Isaiah 53

T2: Matthew 9:25 - Isaiah 26:19:

"But your dead will live; their bodies will rise"

Jesus Heals the Blind and Mute:

T2: Matthew 9:29 - Isaiah 53

T2: Matthew 9:6 - Isaiah 35:5-6

Jesus Sends Out the Twelve:

T2: Matthew 10 - Joshua 4:1-2

"...the LORD said to Joshua, 'Choose twelve men from among the people, one from each tribe...'" (Note: The number 12 is used throughout the "Old Testament" to represent 12 people, 12 rulers, 12 tribes, 12 special objects, etc. Also, Joshua and Jesus are the same name in Hebrew.)

T1: Matthew 10:34 - Micah 7:6

Jesus and John the Baptist:

T2: Matthew 11:5 - Isaiah 53

T1: Matthew 11:10 - Malachi 3:

"'See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,' says the LORD Almighty."

Woe on Unrepentant Cities::

T2: Matthew 11:20 - Genesis 19

God's Chosen Servant:

T2: Matthew 12:17 - Isaiah 53

T1: Matthew 12:17 - Isaiah 42:1-4::

"'Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations. He will not shout or cry out, or raise his voice in the streets. A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice; he will not falter or be discouraged till he establishes justice on earth. In his law the islands will put their hope.'"

Jesus and Beelzebub:

T2: Matthew 12:24 - 2 Kings 1:1-4

The Sign of Jonah:

T1: Matthew 12:40 - Jonah 1:17

Jesus Walks on the Water:

T2: Matthew 14:25 - Isaiah 43:5-6:

"When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. ... For I am the LORD, your God, the Holy One of Israel, your Savior;" (Note: Walking on water was also a theme in Greek hero literature)

The Demand for a Sign:

T2: Matthew 16:4 - Jonah 1:17

T2: Matthew 16:1 - Genesis 19

Jesus Predicts His Death:

T2: Matthew 16:21 - Isaiah 53

The Transfiguration:

T2: Matthew 17:2 - Exodus 34:29:

"When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because he had spoken with the LORD."

T2: Matthew 17:2 - Daniel 12:2-4:

"Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the dome, and those who lead many to righteousness, like the stars for ever and ever. But you, Daniel, keep the words secret and the book sealed until the time of the end." (Note: This shows the transfiguration as a foreshadowing of the resurrection)

T2: Matthew 17:11 - Isaiah 40:3

(Note: The symbolism in the transfiguration scene also reflects stories about Moses in the Hebrew midrash, as well as typical the sun-god imagery of the Greeks. See also: Philo, On the Life of Moses II, (288) "And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind;")

The Healing of a Boy With a Demon:

T2: Matthew 17:17 - Isaiah 53

Jesus Again Predicts His Death:

T2: Matthew 20:18 - Isaiah 53

T2: Matthew 20:18 - Jonah 1:17

T2: Matthew 20:19 - Psalm 22

Two Blind Men Receive Sight:

T2: Matthew 20:29 - Isaiah 53

T2: Matthew 9:6 - Isaiah 35:5

The Triumphal Entry:

T1: Matthew 21:2 - Zechariah 9:9:

"Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey."

T3: Matthew 21:9 - Psalm 118:26

Jesus at the Temple:

T1: Matthew 21:12 - Isaiah 56:7

"...for my house will be called a house of prayer for all nations."

T2: Matthew 21:12 - Zechariah 14.21:

"Every pot in Jerusalem and Judah will be holy to the LORD Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a merchant in the house of the LORD Almighty."

T2: Matthew 21:12 - Nehemiah 13:4-9:

"And I was very angry, and I threw all the household furniture of Tobiah out of the room [in the temple]. Then I gave orders and they cleansed the chambers, and I brought back the vessels of the house of God, with the grain-offering and the frankincense."

T2: Matthew 21:12 - Hosea 9:15

"Because of their sinful deeds, I will drive them out of my house."

The Fig Tree Withers:

T2: Matthew 21:19 - Hosea 9

"1 Do not rejoice, O Israel; do not be jubilant like the other nations. For you have been unfaithful to your God; ... 7 The days of punishment are coming, the days of reckoning are at hand. Let Israel know this. Because your sins are so many and your hostility so great, the prophet is considered a fool, the inspired man a maniac. 8 The prophet, along with my God, is the watchman over Ephraim, yet snares await him on all his paths, and hostility in the house of his God. 9 They have sunk deep into corruption, as in the days of Gibeah. God will remember their wickedness and punish them for their sins. 10 'When I found Israel, it was like finding grapes in the desert; when I saw your fathers, it was like seeing the early fruit on the fig tree. But when they came to Baal Peor, they consecrated themselves to that shameful idol and became as vile as the thing they loved. 15'... Because of their sinful deeds, I will drive them out of my house. I will no longer love them; all their leaders are rebellious. 16 Ephraim is blighted, their root is withered, they yield no fruit. Even if they bear children, I will slay their cherished offspring.' 17 My God will reject them because they have not obeyed him; they will be wanderers among the nations." (Note: Many scholars have interpreted the cursing of the fig tree as a metaphor for Jesus' rejecting of those Jews who reject him and as a foreshadowing of his second coming and judgment. Hosea 9 provides the scriptural basis for this symbolism)

Signs of the End of the Age:

T3: Matthew 24 - Daniel 9:24-27:

"'Seventy weeks are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven weeks, and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of trouble. After the sixty-two week, the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. He will confirm a covenant with many for one week. In the middle of the week he will put an end to sacrifice and offering. And on a wing of the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.'"

T3: Matthew 24 - Daniel 11:31, 12:11

T3: Matthew 24 - Isaiah 13:8-11

"Terror will seize them, pain and anguish will grip them; they will writhe like a woman in labor. They will look aghast at each other, their faces aflame. See, the day of the LORD is coming —a cruel day, with wrath and fierce anger— to make the land desolate and destroy the sinners within it. The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light. I will punish the world for its evil, the wicked for their sins. I will put an end to the arrogance of the haughty and will humble the pride of the ruthless."

T3: Matthew 24 - Isaiah 34

"1 Come near, you nations, and listen; pay attention, you peoples! Let the earth hear, and all that is in it, the world, and all that comes out of it! 2 The LORD is angry with all nations; his wrath is upon all their armies. He will totally destroy them, he will give them over to slaughter. 3 Their slain will be thrown out, their dead bodies will send up a stench; the mountains will be soaked with their blood. 4 All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree. 5 My sword has drunk its fill in the heavens; see, it descends in judgment on Edom, the people I have totally destroyed. 6 The sword of the LORD is bathed in blood, it is covered with fat— the blood of lambs and goats..."

Judas Agrees to Betray Jesus:

T2: Matthew 26:14 - Amos 2

"4 This is what the LORD says: 'For three sins of Judah, even for four, I will not turn back [my wrath]. ... 5 I will send fire upon Judah that will consume the fortresses of Jerusalem.' 6 '... They sell the righteous for silver, and the needy for a pair of sandals. ... 11 I also raised up prophets from among your sons and Nazirites from among your young men. Is this not true, people of Israel?' declares the LORD. 12 'But you made the Nazirites drink wine and commanded the prophets not to prophesy. 13 Now then, I will crush you as a cart crushes when loaded with grain. (Note: The distinction between "Judas" and "Judah" is a part of English translation. In the original Greek they were both written as "Ioudas", thus these names were the same.)

The Lord's Supper:

T2: Matthew 26:20 - Psalm 41:9:

"Even the friend whom I trusted, who ate at my table, exults in my misfortune."

Jesus Predicts Peter's Denial:

T1: Matthew 26:31 - Zechariah 13:7:

"'Awake, O sword, against my shepherd, against the man who is close to me!' declares the LORD Almighty. 'Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones"

Jesus' Prayers of the Cup at Gethsemane:

T2: Matthew 26:36 - Zechariah 12:2:

"I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. 3 On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations."

T2: Matthew 26:36 - Psalm 16:5

"LORD, you have assigned me my portion and my cup; you have made my lot secure."

Jesus Arrested:

T2: Matthew 26:55 - Isaiah 53:7-8:

"...he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth. 8 By oppression and judgment he was taken away. And who can speak of his descendants? For he was cut off from the land of the living; for the transgression of my people he was stricken. "

Peter Disowns Jesus:

T1: Matthew 27:72 - Zechariah 13:7

Judas Hangs Himself:

T1: Matthew 27:4-10 - Zechariah 11:12-13:

T2: Matthew 27:4-10 - Jeremiah 19, Jeremiah 32

The Soldiers Mock Jesus :

T3: Matthew 27:27 - Flaccus IV ; Philo (Note: The mocking of people as kings was a common practice at the time, one such event was recorded by the Jewish writer Philo, and may be the basis for the mocking of Jesus scene):

"(36) There was a certain madman named Carabbas ... and setting him up there on high that he might be seen by everybody, flattened out a leaf of papyrus and put it on his head instead of a diadem, and clothed the rest of his body with a common door mat instead of a cloak and instead of a scepter they put in his hand a small stick of the native papyrus which they found lying by the way side and gave to him; (38) and when, like actors in theatrical spectacles, he had received all the insignia of royal authority, and had been dressed and adorned like a king, the young men bearing sticks on their shoulders stood on each side of him instead of spear-bearers, in imitation of the bodyguards of the king, and then others came up, some as if to salute him, and others making as though they wished to plead their causes before him, and others pretending to wish to consult with him about the affairs of the state. (39) Then from the multitude of those who were standing around there arose a wonderful shout of men calling out Maris!; and this is the name by which it is said that they call the kings among the Syrians; for they knew that Agrippa [King Herod of the Jews] was by birth a Syrian, and also that he was possessed of a great district of Syria of which he was the sovereign;"

T3: Matthew 27:30 - Isaiah 50

The Crucifixion of Jesus:

T2: Matthew 27:32-44 - Isaiah 53

T3: Matthew 27:32-44 - Psalm 22

T3: Matthew 27:32-44 - Amos 2

T3: Matthew 27:32-44 - Psalm 69

T3: Matthew 27:45 - Amos 8

The Death of Jesus:

T2: Matthew 27:32-44 - Isaiah 53

T3: Matthew 27:32-44 - Psalm 22

T3: Matthew 27:32-44 - Psalm 69

T2: Matthew 27:52 - Ezekiel 37:11-13

The Burial of Jesus:

T2: Matthew 26:57 - Deuteronomy 21:22-23:

"If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree [or plank], his corpse shall not hang all night on the tree, but you shall surely bury him on the same day, for he who is hanged is the curse of God, so that you do not defile your land which the Lord your God gives you as an inheritance."

T2: Matthew 26:57 - Isaiah 53:9:

"They made his grave with the wicked and his tomb with the rich, although he had done no violence, and there was no deceit in his mouth." (Note: Jesus was placed in the tomb of a rich man)

The Resurrection

T2: Matthew 28:7 - Isaiah 26:19:

"Your dead shall live, their corpses shall rise. O dwellers in the dust, awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to those long dead."

T2: Matthew 28:7 - Ezekiel 37:

"1 The hand of the Lord came upon me, and he brought me out by the spirit of the Lord and set me down in the middle of a valley; it was full of bones. 2 He led me all round them; there were very many lying in the valley, and they were very dry. 3 He said to me, ‘Mortal, can these bones live?’ I answered, ‘O Lord God, you know.’ 4 Then he said to me, ‘Prophesy to these bones, and say to them: O dry bones, hear the word of the Lord. 5 Thus says the Lord God to these bones: I will cause spirit to enter you, and you shall live. 6 I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put spirit in you, and you shall live; and you shall know that I am the Lord.’"

T2: Matthew 28:7 - Daniel 12:2-4:

"Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the dome, and those who lead many to righteousness, like the stars for ever and ever. But you, Daniel, keep the words secret and the book sealed until the time of the end."

(Note: The resurrection of Jesus was portrayed as a sign of the end and as proof of the time of resurrections for all people)

As you can see, essentially the entire story of Jesus can be told from the writings that preceded it. The Jesus character in the Gospels is an archetypal figure drawn straight from the Hebrew scriptures, with an influence from the surrounding Greek culture as well.

Because of the fact that the Gospel of Mark is the root of all the Gospels, especially the synoptic Gospels, it is interesting to note how specific scriptural references made by the author of Mark became changed and somewhat lost by the later authors who copied from the Gospel of Mark. Perhaps the best example of this is the cursing of the fig tree.

The cursing of the fig tree in the Gospel of Mark is clearly based on an Old Testament scripture, but the writer of Matthew does not seem to have recognized this and lost the reference. Here is the cursing of the fig tree from the Gospel of Mark.

Mark 11:

12 The next day as they were leaving Bethany, Jesus was hungry. 13 Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. 14 Then he said to the tree, "May no one ever eat fruit from you again." And his disciples heard him say it.



15 On reaching Jerusalem, Jesus entered the temple area and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, 16 and would not allow anyone to carry merchandise through the temple courts. 17 And as he taught them, he said, "Is it not written:



"'My house will be called a house of prayer for all nations'? But you have made it 'a den of robbers.'"



18 The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching.



19 When evening came, they went out of the city.



20 In the morning, as they went along, they saw the fig tree withered from the roots. 21 Peter remembered and said to Jesus, "Rabbi, look! The fig tree you cursed has withered!"

This entire scene is based on Hosea 9, and refers to the destruction of Israel.

Hosea 9:

1 Do not rejoice, O Israel; do not be jubilant like the other nations. For you have been unfaithful to your God; ...

7 The days of punishment are coming, the days of reckoning are at hand. Let Israel know this. Because your sins are so many and your hostility so great, the prophet is considered a fool, the inspired man a maniac.

8 The prophet, along with my God, is the watchman over Ephraim, yet snares await him on all his paths, and hostility in the house of his God.

9 They have sunk deep into corruption, as in the days of Gibeah. God will remember their wickedness and punish them for their sins.

10 'When I found Israel, it was like finding grapes in the desert; when I saw your fathers, it was like seeing the early fruit on the fig tree. But when they came to Baal Peor, they consecrated themselves to that shameful idol and became as vile as the thing they loved.

11 Ephraim's glory will fly away like a bird—no birth, no pregnancy, no conception.

12 Even if they rear children, I will bereave them of every one. Woe to them when I turn away from them!

13 I have seen Ephraim, like Tyre, planted in a pleasant place. But Ephraim will bring out their children to the slayer."

14 Give them, O LORD—what will you give them? Give them wombs that miscarry and breasts that are dry.

15 "Because of all their wickedness in Gilgal, I hated them there. Because of their sinful deeds, I will drive them out of my house. I will no longer love them; all their leaders are rebellious.

16 Ephraim is blighted, their root is withered, they yield no fruit. Even if they bear children, I will slay their cherished offspring.'

17 My God will reject them because they have not obeyed him;

We can clearly see here that the author of Mark uses Hosea 9 for his motif, because in Mark 11 the fig tree is in leaf but not in season, meaning that it was early in the growing season. Then Jesus goes to the temple to drive the people "out of his house". After that they return to the fig tree where they see that it was withered "from the root." This makes the parallel between Mark and Hosea 9 very clear, and shows that Hosea 9 was obviously the inspiration for all of these scenes. The author of Mark was also clearly making a reference to the meaning in the text of Hosea 9. Hosea 9 is talking about the destruction of Israel in no uncertain terms. The reader is supposed to make this connection and understand this as the meaning in the story.

But, let's look at how the writer of Matthew, the only other Gospel to include this scene, recorded this passage.

Matthew 21:

12 Jesus entered the temple area and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. 13"It is written," he said to them, " 'My house will be called a house of prayer,' but you are making it a 'den of robbers.'"



14 The blind and the lame came to him at the temple, and he healed them. 15 But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple area, "Hosanna to the Son of David," they were indignant.



16 "Do you hear what these children are saying?" they asked him.



"Yes," replied Jesus, "have you never read," 'From the lips of children and infants you have ordained praise'?"



17 And he left them and went out of the city to Bethany, where he spent the night.



18 Early in the morning, as he was on his way back to the city, he was hungry. 19 Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, "May you never bear fruit again!" Immediately the tree withered.



20 When the disciples saw this, they were amazed. "How did the fig tree wither so quickly?" they asked.

Here the entire scene is obviously changed around in such a way that it no longer mirrors the template from Hosea 9 and the references to being out of season are lost, as well as the reference to the root. The parallel with the Hosea 9 is pretty much lost here, so it would seem that the author of Matthew didn't recognize the parallel himself. It is also likely that the the author of Matthew thought that the original text of Mark seemed absurd, for why would Jesus have expected to see fruit on a tree before the season in the first place? In Matthew the deeper symbolism is lost and this now looks like a recounting of some historical event instead of what it really is, which is a literary allusion. The author of Matthew also added additional details to a story that was clearly contrived in the first place, so we can see here the growing of legend.

Despite this, there are still many recognizable parallels between the Hebrew scriptur