Tag Archives: Proskynesis

On Jesus’ Divinity

In most recent publications about Jesus’ identity with God, a lot of the arguments’ weight is placed on doxologies, proskynesis, sonship, the title “god,” and Jesus’ position on God’s throne. The idea is that these are honors or attributes that we expect to only find in God himself. Since Jesus is associated with them, the argument goes, and since, above all else, the framework of philosophical monotheism cannot be violated, Jesus must be God himself (a distinct “person” within the “being” of God). What I find interesting is that most publications simply ignore the fact that several Hebrew Bible, New Testament, and early Jewish authors envision the same or very similar honors and attributes being a part of humanity’s future existence.

John 17 has humanity being one with God’s glory just as Christ is one with his glory. Jesus gave his followers the very same glory God gave Jesus so they would be one with God and Jesus in the same way that they are one. Doxologies are also not infrequently found in reference to humans. Note Eph 3:20–21: “to him who by the power at work within us is able to do far more abundantly than all that we ask or think, to him be glory.” God himself glorifies the justified in Rom 8:30, and in v. 17 Jesus’ followers are heirs of God and joint heirs with Christ, to be glorified along with him (cf. 2 Cor 3:18; 4:17; Col 3:4; 2 Tim 2:10; Heb 2:10; 1 Pet 5:1, 4, 10; Rom 5:2; 1 Thess 2:12). The attribution of glory to a figure does not indicate ontological identity with God.

Rev 3:9 has the Philadelphians receiving proskynesis. Many insist this is just a secular act, but Revelation uses the term more than any other text of the Bible, and it nowhere else in the book has a secular meaning. It is always formal worship. This text is also very similar to 4Q246, the “Son of God Text.” In there the eschatological people of God will rise up to end warfare. As a result, the nations of the earth will worship the people of God (Aramaic סגד; cf. Isa 44:15, 17, 19; 46:6; Dan 2:46; 3:5–28). The singular pronominal suffix throughout this section of 4Q246 does not refer to the Son of God (an antagonist in the text), but to the singular עם, “people.” The “Son of Man” from Daniel is also envisioned as receiving worship in the Old Greek, specifically with the Greek λατρευω, which is never used in the New Testament in reference to Christ. In the Old Testament, the angel of Yhwh is on more than one occasion the object of proskynesis (the Hebrew חוה, a fact that seems to allude New Testament scholars). Proskynesis before a divine or human figure doesn’t at all seem to indicate ontological identification with God.

The exact nature of Jesus’ sonship is an interesting question throughout the New Testament. Mark doesn’t have a birth narrative and doesn’t seem to view Jesus as being born as God’s son. Affinities with Greco-Roman views about the Son of God also abound in Mark. In the Roman world, divine sonship could be attributed to adults in terms of both adoption and begetting (at the same time). The same can be said of the king in the Old Testament. In Ps 2:7 the king is said to be God’s son and to have been “begotten” (ילד) by God on the day of his installation as king. In Ps 110:3 God states, “I begot you” (ילדתיך). The Hebrew has been obscured, and most modern translations are happy to leave it as is. The Septuagint translation preserves the likely original form, although it understands שחר to mean “morning star,” thus “before the Morning Star I begot you.” Many scholars have noted this indicates preexistence on the part of the messiah (cf. LXX Ps 71:17), although I don’t believe the Septuagint indicates any distinct existence that that begetting precedes. Ps 89 is particularly interesting. In v. 19 one is chosen out of God’s people. In v. 26 that chosen one declares to God, “You are my father.” In the next verse God declares, “I will make him my firstborn.” In the Old Testament, an adult human could be considered to be made to be divinely begotten. This is a mixing of metaphors, since adoption is also clearly in view. Augustus was adopted by Julius and subsequently considered begotten by Apollo. Adoption was important because it established inheritance, which was the focal point. Paul’s view of Christ’s sonship uses the same mixing of metaphors. He looked forward to an adoptive soteriology, through which we would become joint-heirs with Christ (Gal 4:1–7). Rom 8:29 says Christ is the “firstborn of many brothers.” In his book, Adoption as Sons of God, Jim Scott notes that, “the sons who share in the messianic inheritance and reign with the Son are adopted on the basis of the same Davidic promise as the Son, because they participate in the sonship of the Son.” Note John 1:12 says Jesus’ followers will have power to become the sons of God, begotten (εγεννηθησαν) by God (cf. John 3:3–8; 1 John 3:9–10). Note also that the gospel of John never describes Jesus as a “begotten” son. In addition to Scott’s book, I recommend Collins and Collins, King and Messiah as Son of God, and Peppard, The Son of God in the Roman World. Being the Son of God, begotten and/or adopted, preexistent or otherwise, does not indicate ontological identification with God.

There are numerous figures that are called “god” in the Hebrew Bible and in Second Temple Judaism. In addition to the scores and scores of faceless masses of divine beings that are called gods in the Hebrew Bible, the Dead Sea Scrolls, and other literature, David is called “god” in Ps 45:6–7; Isa 9:6 says Hezekiah will be known as “the Mighty God”; Moses is called “god” in Exod 4:16 and 7:1, and Philo explains that God “appointed him [Moses] as god” (Sacrifices 9), and that he was “no longer man, but god” (Good Person 43); in 11Q13 (11QMelch) Melchizedek is identified with the singular אלהים of Psalm 82; Jesus appeals to LXX Ps 81:6 to point out that human beings were called “gods” according to the scriptures. John identifies Jesus with the preexistent Word, but not with God himself. Being a god does not indicate ontological identification with God.

The Throne
Rev 3:21 is frequently cited as an indication of the highest christology, but often neglected is the statement that those who overcome will sit down with Christ in his throne, as he is sitting with God in God’s throne. I only see one throne in view here. God’s throne has become Christ’s throne, and Christ’s throne will become the throne of those who overcome. In agreement with John 17, all will share the same glory and be one with Christ and God just as they are one. It’s a big throne. Sitting in it does not indicate ontological identification with God

This is a much more complicated issue than what I’ve described above, but I thought I would share some initial thoughts after seeing these attributes and honors repeatedly identified as indicating “deity” in the sense of “ontological identification with Israel’s deity.” I don’t believe they indicate that at all. I’m interested in your thoughts, as I hope to take up this issue more fully in the future.


Worship in Early Judaism and Christianity

As I try to finish up my review of James Dunn’s book Did the First Christians Worship Jesus?, I’ve decided to start cataloging instances of worship in early Judaism and Christianity that is not directed at God. By “worship” I mean prostration before someone; sacrifice, hymns, prayers, or other kinds of liturgical praise offered to someone; sympathetic magic directed at someone; etc. A few examples pop into my head:

– 4Q246 1ii:7: All the nations will bow down before the people of God
– Rev  3:9: The “Synagogue of Satan” will come and worship before the feet of the Philadelphians
–  Hecataeus states (according to Diodorus’ Bibliotheca Historica 40.3.6) that the Jews “fall to the ground and worship” before the high priest (obviously this source is probably not reporting things accurately)
– A number of incantation bowls from late antiquity call upon angels by name to help ward off evil and protect people

Obviously this research is still in very early stages, but it should prove interesting!