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Jesus in the Talmud

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<strong>Jesus</strong> <strong>in</strong> <strong>the</strong> <strong>Talmud</strong> 127<strong>in</strong>stall him as <strong>the</strong>ir k<strong>in</strong>g (6:14f.)—but “<strong>the</strong> Jews” rema<strong>in</strong> skeptical and ask:“Is not this <strong>Jesus</strong>, <strong>the</strong> son of Joseph, whose fa<strong>the</strong>r and mo<strong>the</strong>r we know?How can he now say: I have come down from heaven?” (6:42). And <strong>the</strong>nfollows <strong>the</strong> heated exchange regard<strong>in</strong>g <strong>Jesus</strong>’ flesh and blood, which ishard to swallow not only for “<strong>the</strong> Jews” (6:52) but even for his disciples(6:60). Similarly, when he teaches <strong>in</strong> <strong>the</strong> Temple and impresses <strong>the</strong> crowdlisten<strong>in</strong>g to him, it is <strong>the</strong> Pharisees and <strong>the</strong> High Priests (<strong>the</strong> “authorities”)who turn out to be his chief enemies and who actively seek to arrest andkill him (7:32ff.).Some of <strong>the</strong> confrontations are portrayed as direct discussions between<strong>Jesus</strong> and “<strong>the</strong> Jews” or <strong>the</strong> Pharisees. When <strong>Jesus</strong> prevents <strong>the</strong> ston<strong>in</strong>g of<strong>the</strong> adulterous woman, <strong>the</strong> Pharisees argue that it is only his testimony thatacquits <strong>the</strong> woman (<strong>in</strong>stead of <strong>the</strong> halakhically required two witnesses).His answer—“In your law it is written that <strong>the</strong> testimony of two witnesses isvalid. I testify on my own behalf, and <strong>the</strong> Fa<strong>the</strong>r who sent me testifies onmy behalf ” (8:17f.)—must have sounded <strong>in</strong> <strong>the</strong> ears of <strong>the</strong> Jews like a parodyof this Halakha. The discussion ga<strong>in</strong>s almost unparalleled bitternesswhen <strong>the</strong>y quarrel over <strong>the</strong> Jews’ claim to be descendants of Abraham. “Iknow that you are descendants of Abraham,” <strong>Jesus</strong> retorts, “yet you look foran opportunity to kill me, because <strong>the</strong>re is no place <strong>in</strong> you for my word. Ideclare what I have seen <strong>in</strong> <strong>the</strong> Fa<strong>the</strong>r’s presence; as for you, you should dowhat you have heard from <strong>the</strong> Fa<strong>the</strong>r” (8:37f.). Abraham, this is his dar<strong>in</strong>gargument, did not seek to kill someone; hence, <strong>in</strong> <strong>the</strong>ir attempt to kill him,<strong>the</strong>y cannot be <strong>the</strong> children of Abraham but must be <strong>the</strong> offspr<strong>in</strong>g of a differentfa<strong>the</strong>r. Who can this be? His Jewish opponents seem to have a premonitionof what he is after, because when he accuses <strong>the</strong>m: “You are <strong>in</strong>deeddo<strong>in</strong>g what your fa<strong>the</strong>r does,” <strong>the</strong>y reply: “We are not illegitimatechildren; we have one fa<strong>the</strong>r, God himself!” (8:41). But <strong>Jesus</strong> does not giveup and f<strong>in</strong>ally reveals whom he has <strong>in</strong> m<strong>in</strong>d:(43) Why do you not understand what I say? It is because you cannotaccept my word. (44) You are from your fa<strong>the</strong>r <strong>the</strong> devil, and youchoose to do your fa<strong>the</strong>r’s desires. He was a murderer from <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>gand does not stand <strong>in</strong> <strong>the</strong> truth, because <strong>the</strong>re is no truth <strong>in</strong>him. When he lies, he speaks accord<strong>in</strong>g to his own nature, for he is aliar and <strong>the</strong> fa<strong>the</strong>r of lies (8:43f.).

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