9. Cf. esp. Zech 6:9-15; 14:20-21. Chapters 40–48 of the book of Ezekiel set out in detail the plan of an eschatological temple. In the book of Tobit the eschatological Jerusalem is painted in glowing colors in 13:17. A little later it says: “But God will again have mercy on them, and God will bring them back into the land of Israel; and they will rebuild the temple of God, but not like the first one until the period when the times of fulfillment shall come.… [the house of God will be rebuilt in Jerusalem, a glorious edifice for all the generations forever], just as the prophets of Israel have said concerning it” (Tob 14:5, Codex Vaticanus).
10. Thus also Joachim Gnilka, Das Evangelium nach Markus 2, EKK II/2 (Zürich: Benziger; Neukirchen-Vluyn: Neukirchener Verlag, 1979), 131.
11. Cf. esp. 1 Cor 3:9, 16-17. The Essenes also saw their community as the eschatological temple; cf. 1QS 8.4-10; CD 3.19, and elsewhere.
12. For the remainder of this chapter I am using material from my book, Does God Need the Church? On the Theology of the People of God, trans. Linda M. Maloney (Collegeville, MN: Liturgical Press, 1999), 190–201.
13. The quotation is adapted from Gustaf Dalman, Jesus-Jeshua, Studies in the Gospels, trans. Paul P. Levertoff (New York: Ktav, 1971), 168. The age of the saying is disputed. Günther Stemberger, “Pesachhaggada und Abendmahlsberichte des Neuen Testaments,” 357–74, in idem, Studien zum rabbinischen Judentum, SBAB 10 (Stuttgart: Katholisches Bibelwerk, 1990), at 360–61, proposes a later dating. Nevertheless, Exod 13:8 (cf. Exod 12:26-27) suggests that very early there was a Passover ritual with extensive interpretation.
14. Thus Hengel and Schwemer, Jesus und das Judentum, 582. John 18:28 is crucial.
15. Cf. the brief summary of the major arguments for a Paschal meal in ibid., 582–86. Joachim Jeremias, The Eucharistic Words of Jesus, trans. Norman Perrin (Philadelphia: Trinity Press International, 1990), 15–88, remains fundamental.
16. Thus Gerd Theissen and Annette Merz, The Historical Jesus, trans. John Bowden (Minneapolis: Fortress Press, 1998), 426.
17. Mark probably offers the oldest account. The differences between Mark and 1 Cor 11:23-26 are more easily explained as further development of the Markan version than the reverse. Cf. Rudolf Pesch, Das Markusevangelium 2, HTKNT II/2 (Freiburg: Herder, 1977), 369–77.
18. For the sequence of the Passover meal, see Jeremias, Eucharistic Words, 84–88. Rudolf Pesch has shown that Mark 14:22-25 is an integral part of a more extensive text that saw Jesus’ last meal as a Passover meal, most recently in “Das Evangelium in Jerusalem: Mk 14:12-26 als ältestes Überlieferungsgut der Urgemeinde,” 113–55, in Peter Stuhlmacher, ed., Das Evangelium und die Evangelien. Vorträge vom Tübinger Symposium 1982, WUNT 28 (Tübingen: Mohr Siebeck, 1983), esp. 146–55.
19. Luke 22:19-20; 1 Cor 11:23-26.
20. Targum Onkelos (and similarly Targum Yerushalmi I) says of Exod 24:8: “And Mosheh took half of the blood which was in the basins, and sprinkled it upon the altar, to expiate the people, and said, Behold, this is the blood of the Covenant which the Lord hath made with you upon all these words.” Cf. Peter Stuhlmacher, Biblische Theologie des Neuen Testaments 1 (Göttingen: Vandenhoeck & Ruprecht, 1992), 137.
21. In Isaiah the Servant is always Israel, including in the so-called Servant Songs. For more detail, see Gerhard Lohfink and Ludwig Weimer, Maria—nicht ohne Israel. Eine neue Sicht der Lehre von der Unbefleckten Empfängnis (Freiburg: Herder, 2008), 223–30.
22. Within Isa 52:13–53:12 we encounter the “many” in 52:14, 15; 53:11, 12. Isaiah 52:15 shows that this is about the “nations.” We should also consider that even within the Old Testament itself the noun “many” can stand both for eschatological Israel (Dan 9:27; 11:33; 12:3) and for the “many” from among the Gentile nations (Isa 52–53). The expression is similarly open in the New Testament: in the Last Supper tradition the first referent can only be Israel, but in Matt 8:11 the word clearly refers to the Gentiles. Cf. also Mark 10:45 with 1 Tim 2:6. For a correct interpretation of Isa 52:13–53:12, see also above, chap. 11 n. 21.
Chapter 16
1. An exception to this are the church communities that are Evangelical in nature. These generally hold to biblical language.
2. Cf. Jakob and Wilhelm Grimm, Deutsches Wörterbuch (Leipzig: S. Hirzel, 1854–1962), 10:1012–22.
3. This position is most fully developed and emphasized at present by, for example, Werner Zager, “Die theologische Problematik des Sühnetods Jesu. Exegetische und dogmatische Perspektiven,” 35–61, in idem, Jesus und die frühchristliche Verkündigung. Historische Rückfragen nach den Anfüngen (Neukirchen-Vluyn: Neukirchener Verlag, 1999). Zager tries to show that the second part of Mark 10:45, “to give his life as ransom for many,” is a post–Easter construction, as is the cup saying in Mark 14:24. According to him (pp. 36–45), the sole original cup saying is the eschatological prospect in Mark 14:25.
4. Herbert Braun, Jesus of Nazareth: The Man and His Time (Philadelphia: Fortress Press, 1979), 56–57.
5. This schematic distinction, which played a major role for Rudolf Bultmann, is outdated. Cf. esp. Martin Hengel, Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period (Philadelphia: Fortress Press, 1974).
6. There were certainly influences from Hellenistic cultic meals, but there were also profound differences. The sole basis for the early Christian eucharistic celebration is Jesus’ last meal. Cf. Hans-Josef Klauck, Herrenmahl und hellenistischer Kult. Eine religionsgeschichtliche Untersuchung zum 1. Korintherbrief, NTA n.s. 15, 2nd ed. (Münster: Aschendorff, 1986).
7. Thus Peter Fiedler, “Sünde und Vergebung im Christentum,” Concilium 10 (1974): 568–71; idem, Jesus und die Sünder, BET 3 (Frankfurt: Peter Lang, 1976), 277–81.
8. For what follows, see also Rudolf Pesch, Das Abendmahl und Jesu Todesverständnis, QD 80 (Freiburg: Herder, 1978), 103–11.
9. Cf. Michael Wolter, Das Lukasevangelium, HNT 5 (Tübingen: Mohr Siebeck, 2008), 498.
10. Pesch, Abendmahl, 106.
11. Cf. Hartmut Gese, “The Atonement,” 93–116, in idem, Essays on Biblical Theology, trans. Keith Crim (Minneapolis: Augsburg, 1981); Bernd Janowski, Sühne als Heilsgeschehen. Studien zur Sühnetheologie der Priesterschrift und zur Wurzel KPR im Alten Orient und im Alten Testament, WMANT 55 (Neukirchen-Vluyn: Neukirchener Verlag, 1982); idem, Stellvertretung. Alttestamentliche Studien zu einem theologischen Grundbegriff, SBS 165 (Stuttgart: Katholisches Bibelwerk, 1997); Peter Stuhlmacher, Biblische Theologie des Neuen Testaments 1 (Göttingen: Vandenhoeck & Ruprecht, 1992), 136–43.
12. Exod 24:4-11.
13. Jer 31:31-34; cf. Jer 34:40; Ezek 16:59-63; 37:21-28.
14. Isa 52:13–53:12.
15. See in more detail Gerhard Lohfink and Ludwig Weimer, Maria—nicht ohne Israel. Eine neue Sicht der Lehre von der Unbefleckten Empfängnis (Freiburg: Herder, 2008), 223–30.
16. Rudolf Bultmann, “New Testament and Mythology: The Problem of Demythologizing the New Testament Proclamation,” 1–44, in idem, New Testament and Mythology and Other Basic Writings, ed. and trans. Schubert M. Ogden (Philadelphia: Fortress Press, 1984).