Description
Did Jewish throne mysticism, the so-called “merkabah mysticism,” influence the emergence and formation of the earliest exaltation Christology? The author presents resurrection Christology as a part of Jewish Christian merkabah tradition.
Christ’s exaltation was described as a heavenly journey that culminated in his enthronement on the divine throne of glory. Christian writers did exploit the symbolic world, the images and metaphors of Second Temple Judaism. The exaltation discourse that they present, however, is completely new. A simple typological explanation is unable to explain the nature of early Christology. Christ was not depicted as a heavenly angelic figure or an exalted patriarch. He was described as the enthroned Son of God whose reign is eternal.
By exploiting linguistic and literary methods, Eskola reconstructs the narrative structure of Christological statements. Several different narratives were discerned, each one of which expresses one form of a so-called Christian merkabah tradition. In the New Testament, Christ’s resurrection has been interpreted in terms of exaltation discourse, cultic discourse, and judicial discourse.
Each one of these produced a different narrative about the exalted Christ. Further, the new approach sheds light, for instance, on the idea of the so-called adoptionist Christology. There was no concept of adoption in early Jewish Christian exaltation Christology. The exalted Christ on the throne of Glory was not considered merely as a pious Jew making a heavenly journey, but as the divine Savior of the world. The intertextual transformation of Jewish concepts underlined the Lordship of Christ as a heavenly king. The confessing of Christ as Lord realized simultaneously the core of traditional Jewish devotion—faith in and faithfulness to God as a heavenly King.
Table of Contents
I. Introduction
1. Jewish Mysticism and New Testament Exegesis
II. The Heavenly Throne in the Old Testament, Second Temple Jewish Theology, and the Pseudepigrapha
2. God as King and the Ark of the Covenant as His Throne
3. The Throne in Early Jewish Mysticism: The Merkabah
4. From Merkabah Mysticism to Christology: Suggestions and Refutations
III. The Messiah and the Throne in the New Testament Christological Discourses
5. At the Right Hand of God (enthronement discourse)
6. Resurrection as Enthronement in Rom. 1:3-4 (resurrection discourse)
7. Throne as a Place for the Atonement (cultic discourse)
8. The Centre of the Last Judgment (judicial discourse)
9. The History of Influence: Enthronement in Jewish Christian Pseudepigrapha
IV. The Nature of Early Enthronement Christology
10. Some Problems with the “Theocratic” Theory of Adoptionist Christology
11. Main Factors in the Emergence of Christology
12. Theocracy, Exaltation Discourse, and Christology
Conclusion
About the Author
Timo Eskola is a New Testament scholar at the Theological Institute of Finland. He also works as a Privatdozent at the University of Helsinki, Finland. He is the author of Beyond Biblical Theology: Sacralized Culturalism in Heikki Räisänen’s Hermeneutics (Brill, 2015) and A Narrative Theology of the New Testament: Exploring the Metanarrative of Exile and Restoration (Mohr Siebeck, 2015).
