James D. Tabor, a distinguished biblical scholar, has written extensively on the historical Jesus, exploring his identity, message, and how his earliest followers understood him. A recurring theme in Tabor’s work is the question of whether Jesus ever explicitly claimed to be God in the earliest sources, particularly in the Synoptic Gospels (Matthew, Mark, and Luke) and other early texts. Tabor’s nuanced analysis emphasizes the historical context of Jesus’ life and the theological evolution that occurred in subsequent generations of Christian thought. This article will explore Tabor’s perspective on the question, focusing on the earliest sources available.
The Earliest Sources: What Do They Say?
The Synoptic Gospels, written within a few decades of Jesus’ death, are considered by many scholars, including Tabor, to be closer to the historical Jesus than later writings such as the Gospel of John. In these texts, Jesus is portrayed primarily as a prophet, teacher, and apocalyptic preacher rather than a divine figure explicitly claiming to be God.
Jesus as the Messiah, Not God
In the Synoptic Gospels, Jesus frequently speaks of the “Kingdom of God” and his role in announcing its arrival. He is identified as the Messiah (Christ), a title that carries significant meaning in Jewish thought but does not necessarily imply divinity. For first-century Jews, the Messiah was expected to be a human figure—an anointed king or deliverer sent by God to restore Israel. For example:
In Mark 8:29, Peter declares, “You are the Messiah,” and Jesus accepts this identification without elaborating on any divine nature.
In Luke 4:16-21, Jesus reads from Isaiah 61 in a synagogue, positioning himself as the fulfillment of the prophetic mission but not claiming to be God.
Tabor argues that these portrayals align with a historical understanding of Jesus as a Jewish teacher and apocalyptic prophet, rather than a divine figure making claims to be God.
The Son of Man
One of the most enigmatic titles Jesus uses in the Synoptic Gospels is “Son of Man.” This phrase appears in contexts that suggest both humility and eschatological significance. For instance:
In Mark 10:45, Jesus says, “For the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
In Mark 13:26, Jesus speaks of the “Son of Man coming in clouds with great power and glory,” a reference to Daniel 7:13-14, where the figure receives authority from God.
Tabor emphasizes that the “Son of Man” title does not equate to divinity in Jewish tradition. Instead, it reflects a figure who is exalted by God, not God himself. Jesus’ self-identification as the “Son of Man” fits within the framework of Jewish apocalypticism without requiring him to claim divinity.
The Gospel of John: A Theological Shift
The Gospel of John, written later than the Synoptics, presents a markedly different portrayal of Jesus. In John, Jesus makes explicit statements about his divine identity, such as “I and the Father are one” (John 10:30) and “Before Abraham was, I am” (John 8:58). Tabor and many other scholars argue that these statements reflect a later theological development rather than the historical Jesus’ own words.
Tabor notes that John’s Gospel introduces a “Logos theology,” where Jesus is identified as the pre-existent Word of God who became flesh (John 1:1-14). This high Christology contrasts sharply with the more human and prophetic portrayal of Jesus in the Synoptics. According to Tabor, this evolution underscores how early Christian communities reinterpreted Jesus’ identity in light of their experiences and theological reflections after his death.
Paul’s Writings: A Complex Picture
Paul’s letters, predating the Gospels, offer another early perspective on Jesus. While Paul emphasizes Jesus’ exalted status and role as the risen Lord, he stops short of equating Jesus with God in the strict sense. For example:
In Philippians 2:6-11, Paul describes Jesus as existing “in the form of God” but humbling himself to become human. This passage has been interpreted both as affirming Jesus’ divinity and as emphasizing his submission to God.
In 1 Corinthians 8:6, Paul writes, “For us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ.” Tabor interprets this as distinguishing between God (the Father) and Jesus (the Lord).
Tabor suggests that Paul’s writings reflect an intermediary stage in the development of Christology, where Jesus is highly exalted but not yet fully identified as God.
Historical Context and Jewish Monotheism
Understanding Jesus within the context of first-century Jewish monotheism is crucial. Tabor emphasizes that Jesus’ Jewish contemporaries were deeply committed to the belief in one God (Deuteronomy 6:4). Any claim to divinity would have been seen as blasphemous and would have provoked immediate controversy. The Gospel accounts of Jesus’ conflicts with religious authorities often revolve around issues of authority and interpretation of the law, not explicit claims to be God.
Moreover, the early Christian movement emerged within this Jewish monotheistic framework. Tabor argues that the earliest followers of Jesus, including his brother James and the Jerusalem church, understood him as the Messiah and a uniquely empowered agent of God but not as God himself. This understanding began to shift as the movement spread to Gentile communities, who brought different philosophical and religious perspectives to their interpretation of Jesus.
Implications of Tabor’s Analysis
Tabor’s work challenges traditional Christian doctrines about Jesus’ divinity by highlighting the distinctions between the earliest sources and later theological developments. He argues that the historical Jesus should be understood primarily as a Jewish prophet and teacher who proclaimed the Kingdom of God, rather than as a divine figure making claims to be God.
This perspective has significant implications for both historical scholarship and contemporary faith. For historians, it underscores the importance of distinguishing between the historical Jesus and the Christ of faith. For believers, it invites reflection on the ways in which doctrines about Jesus’ identity have evolved over time and what this means for their understanding of him.
Conclusion
James D. Tabor’s analysis of whether Jesus ever claimed to be God in our earliest sources offers a compelling case for viewing Jesus as a historical figure rooted in first-century Jewish tradition. The Synoptic Gospels and Paul’s letters portray a Jesus who is deeply connected to God but does not explicitly claim divinity. Later writings, such as the Gospel of John, reflect a theological evolution that elevated Jesus to a divine status.
By examining the earliest sources and their historical context, Tabor provides a framework for understanding Jesus as a profoundly influential teacher and prophet whose message resonated deeply with his contemporaries. His work encourages a critical yet respectful exploration of the origins of Christian beliefs and the ways in which they have been shaped by history, culture, and theology.
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