Not Quite What they Expected!: Resurrection!

Surrexit Christus!  Christ is risen!  Alethos Anesti! Indeed he has risen!  Regardless of the language one uses – in this case, Latin or Greek – the expectation of resurrection is particularly important for Catholics, as are both the mode and the meaning.  But what were the resurrection expectations of most Jews throughout most of Palestine in the first century prior to the destruction of the Temple in AD 70?

Biblical scholars refer to the time period in question as that of 2nd Temple Judaism, that is, from around 513 BC to AD 70.  When one looks at the diverse articulations of resurrection faith from that time period, it is easy to observe not only the diversity of expectations, but also how resurrection expectations gradually coalesced into a common portrait.  Having a look at the various images of resurrection necessarily has one considering a particular way of thinking theologically at the time about the coming of God.  This way of thinking is called Jewish Restoration Theology, and it is impossible to understand implications of resurrection in 2nd Temple Judaism without fitting it within the context of Jewish Restoration Theology.

Generally, Jewish Restoration Theology envisioned the re-assembling of the twelve tribes of Israel (Isaiah 49:6; Sirach 35:11; Baruch 4:37; 5:5; II Macc. 1:27; 2:18; Psalms of Solomon 11:2f; 17:28-31, 50), the inclusion of Gentiles without explicitly converting to Judaism (Isaiah 49:6; 60:6, 12; Psalms of Solomon 17:31; Sibylline Oracles 3:616; Babylonian Talmud Yeb. 24b; et al), the rebuilding of the Temple – more glorious and pure (Isaiah 54:12; Tobit 13:16-18; 14:5; 1 Enoch 90:28f.; 91:13f.; Jubilees 1:17; 25:21), and purity and righteousness in worship (Isaiah 60:21; Jubilees 33:11, 20; Psalms of Solomon 17:26f.; Sybilline Oracles 3:756-781).  These four elements – re-assembly of the twelve tribes, inclusion of Gentiles, rebuilding the Temple, purity of worship – account, more or less, for what most Jews in most places throughout Palestine expected.  Part of this portrait is resurrection of the dead (Josephus War 1:650; 2:154, 164; Apion 2:218).

The earliest believers in Jesus Messiah were faithful Jews, and so likely expected God to come sometime during Jesus’ “final” Passover.  It is likely as well, that their expectations were in line with the common expectation generated by Jewish Restoration Theology.  What they got however, was a total shock – their Messiah was tortured, crucified, and killed.  No renewed Temple or people, no re-assembly of the twelve tribes, no nothing.  But then, something extraordinary happened.  A considerable number of women, and the disciples (and eventually Paul) experienced the risen Messiah – the risen Christ, and this changed everything.  Subsequently, adjustments to Jewish Restoration Theology were made by those Jews who experienced and believed in the risen Christ.  Messiah would suffer and die for sins, and be raised by God from the dead as the first fruits, and so the promise of final resurrection and renewal of God’s creation when Jesus Messiah comes again in power.  Eventually, Paul would adjust the order of events of the Jewish Restoration portrait since Gentiles were coming to believe in Jesus while the majority of Jews were not.  How?  Rather than the twelve tribes being re-assembled before the inclusion of Gentiles, now (“apparently” as far as Paul was concerned) Gentiles are being brought in first, to eventually be followed by “all Israel” (Roman 11).

It is rather easy to imagine what a Gentile (like the author of this series) might ask a Jewish passer-by after happening onto the empty tomb: “Pou einai Iesous?”  Where is Jesus?  And if that passer-by was one of the women or the remainder of the twelve or Paul (!) they might respond “Xristos Anesti!”  Christ is risen.

Alethos Anesti!  Indeed, he has risen.