But what does it mean? And what’s the response?

In my last post I responded to a rather bad exegesis of John 10:30-36 by Steve Hays, I say it’s bad with no disrespect, all trinitarians readings of this text are going to end up being bad exegesis. Steve has since replied to my response and I feel I would be remiss if I didn’t given his defense of his reading a good shot and a reply. So here it goes:

Some guy named Roman A. Montero–evidently a unitarian–attempted to respond on Tuggy’s behalf to a post of mine.

Not on Tuggy’s behalf, on my own behalf, I can only speak for myself.

Continue reading “But what does it mean? And what’s the response?”

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But what does it mean? And what’s the response?

Qumran and the Messiah – Part Two, The Heavenly Prince Melchizedek

Continuing from the last post, talking about fragments from Qumran and their relevance to messianism, let us move on to the fragment from Qumran called the “Heavenly Prince Melchizedek” (11Q13) or the “Melchizedek document.” This fragment gives us a pointed look into the mindset of at least some Jews in the century prior to Jesus. Like the Messianic Apocalypse, the Melchizedek document is dated to the early first century B.C.E. Here is the fragment:

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Qumran and the Messiah – Part Two, The Heavenly Prince Melchizedek

Qumran and the Messiah – Part One, The Messianic Apocalypse

I’ve made the connection earlier in this blog between Jesus and early Christianity and the Jubilee, especially in Jesus’ Mission statement. Christianity wasn’t the only form of Judaism that made the connection between messianism and the Jubilee; the idea had been around in Judaism for a while.

To demonstrate various views of the Messiah and his connection to the Jubilee, I want to look at some documents from the Dead Sea Scroll first of all the Messianic Apocalypse (4Q521). The Messianic Apocalypse is dated to the early first century B.C.E. and is made up of 2 fragments, the first one reads:

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Qumran and the Messiah – Part One, The Messianic Apocalypse