Christ Among The Messiahs

He then traces the rise and fall of "the messianic idea"' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resources and a community of competent language users. Whereas it is commonly objected that the normal rules for understanding "christos" do not apply in the case of Paul since he uses the word as a name rather than a title, Novenson shows that "christos" in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus. Focusing on several set phrases that have been taken as evidence that Paul either did or did not use "christos" in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word "christos", Novenson shows that they do all that we normally expect any text to do to count as a messiah text.

Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Meanwhile, interpreters of Paul, faced with his several hundred uses of the Greek word for ''messiah,'' have concluded that christos in Paul does not bear its conventional sense. Against this curious consensus, Matthew V. Novenson argues in Christ among the Messiahs that all contemporary uses of such language, Paul's included, must be taken as evidence for its range of meaning. In other words, early Jewish messiah language is the kind of thing of which Paul's Christ language is an example. Looking at the modern problem of Christ and Paul, Novenson shows how the scholarly discussion of christos in Paul has often been a cipher for other, more urgent interpretive disputes. He then traces the rise and fall of ''the messianic idea'' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resources and a community of competent language users. Whereas it is commonly objected that the normal rules for understanding christos do not apply in the case of Paul since he uses the word as a name rather than a title, Novenson shows that christos in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus. Focusing on several set phrases that have been taken as evidence that Paul either did or did not use christos in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word christos, Novenson shows that they do all that we normally expect any text to do to count as a messiah text. Contrary to much recent research, he argues that Christ language in Paul is itself primary evidence for messiah language in ancient Judaism.

"This book is a scholarly treatment of messianism in ancient Judaism and Christianity. In particular, and in contrast to other recent treatments, it is a study of what we might call the grammar of messianism, that is, the patterns of language inherited from the Hebrew Bible that all ancient messiah texts, Jewish and Christian, use. It makes the point that all ancient messiah texts are creative efforts at negotiating a shared set of linguistic possibilities and limitations inherited from the Hebrew Bible. The distinguishing features of the book are several: First, breaking with an ideologically loaded tradition, it incorporates both Jewish and Christian texts as evidence for this discursive practice. Second, rather than drawing up a taxonomy of types of ancient messiah figures, it analyzes a range of other more specific issues raised by the texts themselves. Third, it cuts the Gordian knot of the longstanding question of the prominence of messianism in antiquity, suggesting that that question is ultimately unanswerable but also entirely unnecessary for an understanding of the pertinent texts"--

In this accessible introduction to Jesus Christ, Robert Stein draws together the results of a career of research and writing on Jesus and the Gospels. Now in paperback, this classic textbook treats every episode in the life of Jesus with historical care and attention to its significance for understanding the life and ministry of Jesus. Clearly written, ably argued, and geared to the needs of students, Jesus the Messiah will give probing minds a sure grounding in the life and ministry of Jesus.

"J. Thomas Hewitt demonstrates how Paul's development and uses of the expression "in Christ" arise from his messianic intepretation of scriptures concerning Abraham's seed and Daniel's "son of man". This type of creative scriptural interpretation is a common trait of ancient Jewish messiah texts." --

In its approach to evidence, not harmonizing but analyzing and differentiating, this book marks a revolutionary shift in the study of ancient Judaism and Christianity.

"Jesus the Messiah" is a basic, non-technical introduction to the life of Christ, carefully tracing His life and works as evidence of the truth of His claims and of the firm convictions of the early Christians--an inspirational study of Christ's life. The author prefaces his work by admitting that "Many deny the possibility of writing a life of Jesus, and it must be conceded that no 'life' in the biographical sense can be written. It is impossible to produce a psychological study of Jesus. His developing awareness of messianic mission cannot be traced. This book presents an account of Jesus from the perspective of faith. It sees in His deeds and words evidence of the truth of His claims and of the firm convictions of the early Christians. . . . No one who reflects on His life and mission can fail to be affected by it, and in this sense the present study is in the nature of a personal testimony."