Continuing on from the discussion of Matt 10:1 on the emerging commentary, I have a few queries about the nature and imagery of gehenna. My main question relates to how Jesus uses the word and how his hearers would have understood the usage of the word. Obviously gehenna brings back the images of Jeremiah 7 as a judgment on Israel where people would be literally thrown into gehenna, and in this light Jesus is drawing images from this mini-narrative. But, by the time of the first century, had the usage of the word acquired excess meanings. I have heard that the Pharisees used gehenna in a more metaphorical sense where people would be resurrected from sheol and face gehenna in a more eternal sense. If Jesus uses their term wouldn’t he use it in a similar way. This thinking is from Mclaren’s book the Last Word and the Word After That. I think Mclaren’s book lacks the more historical interpretation that Andrew proposes, but is there a possibility that gehenna also had a metaphorical usage at the time. It all hinges on how the word was used in the first century and how the hearers understood the word.
Thanks
Jesus and Gehenna
In principle, yes, it’s possible that Jesus also intended his hearers to pick up traditional metaphorical connotations that would extend the historical meaning of geenna derived from Jeremiah.
The problem is that there is not much evidence, as far as I can see, for such a metaphorical idea of geenna before Jesus. Nolland says that ‘There are no known Jewish uses of the term that definitely pre-date the Gospel uses’ (J. Nolland, Luke 9:21 - 18:34, 678).
1 Enoch (2nd century BC) describes a fiery abyss ‘to the right of that house’ (ie. close to the temple?), into which wicked shepherds and ‘blinded sheep’ (ie. unrighteous Israel) are thrown. This belongs to an account of the establishment of a messianic kingdom following the Maccabean revolt, and arguably it is just as historical in its conception as Jesus’ prophecy of judgment on unrighteous Israel.
1 Enoch 27:1-5 similarly describes an ‘accursed valley’ where unrighteous Jews will be gathered for judgment on the last day.
A valley is seen in 1 Enoch 53-54 in which the ‘kings and potentates of this earth’ will be destroyed, but this appears not to be the valley of gehenna - presumably the imagery has been extended in order to express the idea of judgment on Israel’s enemies. This is not how Jesus uses the idea.
Clearly Jesus directs the imagery of geenna against the Pharisees, who thought themselves invulnerable to judgment (Matt. 3:7-9). But this is not quite the same as McLaren’s argument, which is that the dispute about geenna is basically a rhetorical one. Jesus predicts a real historical judgment on hypocritical and disobedient Israel and warns the Pharisees that they risk being included in that.
First usage of 'geenna' in 1st century context
Ok i see the difference between the rhetorical and more historical argument, thanks Andrew. I always assumed that word ‘gehenna’ was used prior to Jesus’ usage. I aslo see that in the rhetorcal argument it doesnt matter specifically about the word you use for judgment as long as it implies punishment or judgment. But, in the historical argument, if Jesus is using this specific word in this context for the first time, then he is bringing the imagery of Jeremiah 7 into the present. Wow! (Sorry im just writing aloud cus i know you knoe all this). Do you personally believe, based on the evidence, that Jesus uses the word ‘gehenna’ for the first time in this context?
First usage of 'geenna' in 1st century context
I would suggest that it’s more helpful to focus on the stories that Jesus is bringing ‘into the present’ (a good phrase) rather than on individual words. He brings Jeremiah’s story of judgment on the temple into the present (especially in the overturning of the tables); he brings Isaiah’s story of restoration into the present; he brings the exodus narrative into the present in his journey through the wilderness; he brings Daniel’s story about a suffering Son of man community into the present.
Perhaps Jesus was the first to use the word geenna in this way. I wouldn’t rule out the possibility that he was drawing on prophetic and apocalyptic traditions going back to the Maccabean crisis. But we should not underestimate the originality and creativity of his vision. His language certainly owes a lot more to the Jewish scriptures than to the apocalyptic tradition.
Stories Jesus is bringing into the present
Thanks Andrew, Im a scientist so I love details but my thinking often marginalizes the story. Something i am trying to unlearn. Yes i agree it is more helpful to focus on the stories Jesus is refering to and not so much the specific words that make up the stories which you cover so well in your book. Enjoy your weekend.
Shalom.