Quote:
Originally Posted by Grandstander
Well, if so, it didn't work, did it? The Romans wound up subduing Palestine with their old stand by, relentless, merciless violence until everyone was dead or in submission.
They were so dang good at that latter method, I wonder why they would have even considered the complicated, subtle plotting required by the fake Messiah scheme.
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I was reading through Atwill's book to refresh myself, it is a very easy read if you are at all interested, he obviously does a much better job explaining and supporting his ideas then I can, lol.
He offers the following as evidence on why they would want to do this. The Romans allowed all of their subjects to retain their personal God's. In this way they simply became added to the Roman pantheon, there were even ceremonies were sacrifices were made before a battle to make the enemies God's join Rome. However, beginning with the Claudio-Julian emperors the emperor himself became a deity and was ordained as such. The one requirement levied on Roman conquests was accepting Caesar as a deity and placing his likeness into the temples. This was fine for pretty much everyone who was used to a pantheon of God's.
However, this didn't work for the Jews who were pretty much the only people who believed in one God and not only that, but they wouldn't accept their God sharing temples with anyone else, least of all Caesar. As much as Titus hacked, slashed and tortured the Sacarii (rebellious messianic Jews) he couldn't force them to accept him as a God or call him Lord. So, he turned to something that the Flavian's were well versed in, creating a religion. Not a replacement for Judaism, but an evolution of Judaism that was more amicable to the Romans. Not only that, but the source of their worship is a God through Jesus, that is basically a parallel to Titus/Caesar. Vanity was not an issue for Roman emperors, lol.
Quote:
Originally Posted by Grandstander
In "Jewish Antiquities" Josephus describes the execution of John the Baptist as motivated by Herod's fears that John was raising a political rebellion. In the gospels it is described as retaliation for John's moral condemnation of Herod, John had denounced Herod's incestuous marriage.
Of course Josephus was an extremely duplicitious fellow and I would not put it past him to edit his histories to suit his particular audience.
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Atwill attributes these things to "typology" which is basically the way all Jewish texts are written. Essentially the use of prior events to provide form and context for subsequent ones. The details change, but the story basically stays the same. He provides many examples of this type of writing:
Esther using Joseph from Genesis:
JOSEPH
1.Rises to high position in the Egyptian government through his beauty and wisdom.
2.Josephs good deed (interpreting the butler's dream) is forgotten for a long time.
3.A character refuses to listen—"she spoke to Joseph every day but he refused to listen" (Gen 38:10).
4.Pharaoh's chief servant is hanged.
5.Joseph reveals his identity to Pharaoh after a feast.
ESTHER/MORDECAI
1.Esther rises to high position in the Persian government through her beauty and wisdom.
2.Mordecai's good deed (saving the king's life) is forgotten for a long time.
3.Character refuses to listen— "they told him every day but he refused to listen" (Est. 3:4).
4. The king's chief servant is hanged.
5. Esther reveals her identity to the king after a feast.
He also illustrates how this is used throughout the New Testament. How we were talking about the later authors establishing Jesus' Messiah cred. He shows how the New Testament authors created a typology that legitimized Jesus as the second savior of Israel the way Moses was the first. From Israel to Egypt, massacre of innocents, God tells them they are safe because all men who wanted them killed are now dead, they go from Egypt back to Israel, there is a baptism, the Israelites wander in the desert for 40 years and Jesus wanders for 40 days, the Israelites tempt God three times and are admonished and the devil tempts Jesus three times and is admonished:
OLD TESTAMENT
Gen. 45-50 Joseph takes old Israel down to Egypt
Ex. 1 Pharaoh massacres boys
Ex. 4 "All the men are dead ..."
Ex. 12 From Egypt to Israel
Ex. 14 Passing through water (baptism)
Ex. 16 Tempted by bread
Ex. 17 Do not tempt God
Ex. 32 Worship only God
MATTHEW
2:13 Joseph brings new Israel down to Egypt
2:16 Herod massacres boys
2:20 "They are dead ..."
2:21 From Egypt to Israel
3:13 Baptism
4:4 Tempted by bread
4:7 Do not tempt God
4:10 Worship only God
Atwill goes on to explain how this type of writing is used to parallel Jesus' ministry with the military campaign of Titus. They literally follow the same path with the Bible using allegorical stories to relate the tales of the campaign. The purpose being that Jesus, an apocalyptic predicting the pending arrival of the "Kingdom of God", not only ministers along the route of the campaign but accurately 'predicts' the actions of the Romans as related in Josephus...the destruction of the temple, the encircling of Jerusalem with a wall, the towns of Galilee being "brought low" and the destruction of what Jesus called the "wicked generation" (the Sacarii). Jesus 'predicted' the 'apocalypse' precisely and it came true because the people who wrote the Bible wrote the history supporting it at the same time. The whole point to place Rome as the Kingdom of God with Titus as its divine ruler.
One of the interesting examples he pulls is where the campaign of Titus starts is also where the mission of Jesus starts, at Gennesareth on the Sea of Galilee. Jesus talks of following him and becoming "fishers of men", Atwill paints this as a supreme joke that patrician Romans would get because the Romans destroyed the rebel fleet at the sea and went "fishing" for the drowning Jewish rebels. Jesus predicts woe will happen to the city on this sea...then Titus shows up and woe happens to the city.
Start of a campaign (War 3, 10, 2)
Titus: describes this battle as the "onset" of his sole command of the army
Jesus: this is the start of the ministry of Jesus
Sent by his father
Titus: "he sent away his son Titus to Caesarea" (War 3, 9, 7)
Jesus: sent by his father in heaven
His followers followed
Titus: "entered the city the first of them all, and the others soon after him" (War 3, 10,5)
Jesus: "brought their boat to shore and followed him" (Luke 5:10)
Reassures troops not to be afraid
Titus: "you know very well that I go into danger first, do not therefore desert me" (War 3, 10, 2)
Jesus: "Do not be afraid" (Luke 5:10)
Reference to Chorazain
Titus: "it produces the Coracin fish" (War 3, 10,8)
Jesus: "Woe to you Chorazain" (prophecy in Matt. 11:23)
Presence of a Jesus
Titus: Jesus is the leader of the rebels at the Sea of Galilee
Jesus: another Jesus is the leader of disciples at the Sea of Galilee
Fishing for men
Titus: the Jews fall out of their boats "such as were drowning in the sea...attempted to swim to their enemies, the Romans cut off either their heads or theirhands" (War 3, 10, 8, clause 527)
Jesus:"I will make you fishers of men" (Matt. 4:19)
This is simply one of the many examples he pulls of how typology was used to craft the Bible in parallel with
War of the Jews and why they must be read together to "get" what is happening.