What Have They Done with Jesus?: Beyond Strange Theories and Bad History--Why We Can Trust the Bible

by Ben Witherington III

Book Overview

Strange theories about Jesus seem to ooze from our culture with increasing regularity. Ben Witherington, one of the top Jesus scholars, will have none of it. There were no secret Gnostic teachings in the first century. With leading scholars and popular purveyors of bad history in his crosshairs, Witherington reveals what we can--and cannot--claim to know about the real Jesus. The Bible, not outside sources, is still the most trustworthy historical...

• Format: Paperback
• Language: English
• ISBN: 0061120022
• ISBN13: 9780061120022
• Release Date: October 2007
• Publisher: HarperOne
• Length: 352 Pages
• Weight: 0.85 lbs.
• Dimensions: 1.0" x 6.3" x 9.0"

Customer Reviews

Taking on the revisionists

Common to the Christological revisionists are claims that there are lost or suppressed Christianities, and that there is a radical discontinuity between who Jesus really was and how he was represented by his early - and later - followers. What much of this amounts to is an attempt to rewrite history, to undermine the reliability of the New Testament, and to recreate Jesus in the image of liberal scholarship. Thus we need once again to determine just who Jesus really was, and what in fact was his message. And the best way to do that, argues New Testament scholar Ben Witherington, it to get back to the inner circle of Jesus. Those who were closest to him or knew him best are our most reliable guides to what he believed and what the early faith was all about. This book provides a close look at this so-called inner circle. It carefully examines those from Jesus' own physical family: Mary, James and Jude; as well as Peter, the Beloved Disciple, Mary Magdalene, Joanna, and Paul. Taken together, their testimonies help us understand who Jesus was, and what his core message was. A close examination of these individuals reveals that they all agree to a common understanding of the man and his mission. Witherington argues that no wide wedge can be driven between these close associates and their take on Jesus, and that of Jesus himself. Consider James, the brother of Jesus, and the first leader of the post-Easter Jesus movement. The contents of the epistle that bears his name are remarkably similar to that of the most basic teachings of Jesus. For example, one can find over two dozen close similarities between what is found in his epistle and what is recorded in the Sermon on the Mount. This demonstrates, in part, that James is quite familiar with the sayings of Jesus in some form. Says Witheringtom, "the letter of James is deeply indebted to the Jesus tradition". And the oft-heard contentions that James and Paul are fundamentally at odds, or that Paul has radically reinterpreted Jesus, are far from the truth. There are admittedly differences of emphasis between Paul - the missionary to the Gentiles - and James - who ministered to Jewish believers - but their basic message is the same, centred on a high view of Christ and his saving work. And Paul's theology flows out of the life and teaching of Jesus. He is no inventor of new theologies, but a faithful witness to the Jesus story. His message is fully in accord with the others of the Jesus circle. Any differences among them, suggests Witherington, are primarily ecclesiological in nature, not Christological. The inner circle stands in complete continuity with Jesus and his message. And the message they spread was quite congruous. Says Witherington, "the earliest Christian leaders were remarkably similar in their beliefs about the divinity of Jesus, the way of salvation, and basic ethics". The idea that they, or others, have somehow misrepresented Jesus or departed from his words and teachings is simp

A fine addition

There are many strange theories about Jesus, but they don't come from Ben Witherington II, a professor of New Testament at Asbury Theological Seminary and the author of over thirty books on the subject. His title probes what is known and what cannot be known about the Jesus presented in the Bible, dispelling myths, using a 'personality profile' to illustrate basic Christian claims, and drawing important connections between key historical figures and the Jesus image. It's a fine addition to both general-interest Christian libraries and the holdings of more advanced, college-level seminary readers alike.

Excellent Exegesis and Presentation

I am not a seminary student. Most theological books I have read tend to be lofty and rife with jargon. This one is not. Whenever Witherington introduces a term or concept, he explains it for the novice. Whether you are liberal or conservative in your theology, you can easily understand Witherington's thinking process and exegesis. He is thorough, researched, full of references, and well organized. This book was hard to put down and left me wanting more which is unique for me when reading nonfiction. I would not be surprised if this book becomes a sort of primer for the historicity of Jesus. I recommend this book because of its content, exegetic process, and presentation. I received it for Christmas and am proud to display it in my library.

Clear and reasonable presentation of the author's view of Christianity

The subtitle is a better guide to the contents of the book than the title. I had expected this to focus on critiquing other people's work, but that is only incidental to the author's explication of his own point of view. That's not a complaint, just a clarification. The exception is an appendix, pp. 293-309, which is an in-depth review of James Tabor's The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity. I found that book pretty interesting, and this contains some very valid criticisms. Since this is a topic about which many people, including me, have strong ideas in which they have a substantial investment, I am not going to attempt to judge whether Witherington is "right" or "wrong", merely whether or not it is worth reading, especially for laypeople. I also have no ambitions to judge his scholarship; I leave the meaning of ancient Greek prepositions to those who know what they are talking about. Since he refers to them in the third person, I assume that Witherington does not consider himself to be a fundamentalist. I gather that he doesn't regard that Christian canon as inerrant dictations from the Holy Spirit, but rather as the good-faith, reliable testimony of eye-witnesses. He includes miracles and the resurrection of Jesus as events on which they may be trusted. He makes a careful comparison of various texts and comments upon their probably lineage, e.g., Paul to Luke, Peter to Mark, etc. He is concerned mainly with the apostolic era. He argues that there were different streams of Christianity, e.g., Gentile versus Jewish, but that these difference were often more cultural than theological. There may have been multiple churches in one place with different orientations, but these represented an agreement to disagree, not hostility. By the same token, he argues that the so-called Gnostic gospels, and other later writings, are so different from the early writings that it is doubtful that they were original strains of Christianity. Although I admire the tolerance and equality which some scholars have attributed to Gnostic gospels, I have never found their theology appealing, and I am amused by Witherington's comments (pp.28-29): "This puts salvation on a whole different footing ... [s]alvation is a matter of who you know and how well you understand these secret sayings ... presumably salvation for the literate or even the learned. It is not a surprise that some scholars find this vision of salvation appealing. ... This sounds like a form of revelation that can be received only by those who have far too much time on their hands." Cleverly and effectively put. I think this is very well done: clear and logical. I don't think that definitive answers are possible to these questions, but Witherington has done an exemplary job of presenting his case. The chapters are organized around particular members of the early Christian community: e.g., Peter, James the Just, Mary Magdalen

The Real Jesus Revealed!

Dr. Witherington contends that the primary source documents found in the New Testament are a much more reliable source for information on the historical Jesus than anything you will find in the gnostic Gospel of Judas or in any of the documents found in the Nag Hammadi Library. He also feels that getting close to the historical Jesus involves getting close to the people who knew Him best, and so there are chapters about Peter, Paul, his mother Mary, Mary Magdalene, Joanna, the beloved disciple (the author of the Gospel of John), and his brother James. Ben reveals that there is no historical foundation for identifying Mary Magdalene as the wife of Jesus, and that the material about her in the Gospel of Philip and in the gospel bearing her name are inconclusive and appear to tell us more about 2nd and 3rd century gnosticism than they do about Mary Magdalene or anything in the life of the historical Jesus. The chapter about the mother of Jesus shows quite clearly that she didn't really put all of the pieces together about who her son really was until the end of His life, and that she is found in the upper room with the other disciples in Acts 1:14. The chapter on Peter shows that the Gospel accounts are painfully honest about his triumphs and his failures as an agent of Christ. The material in 1 Peter and in 2 Peter 1:12-2:3 where Peter reflects on what he has learned as one who knew the Lord rings true. Peter very clearly sees Jesus as the Christ, the Son of the Living God. There are a few surprises along the way. Ben makes a powerful and convincing case that the beloved disciple who penned the fourth gospel is none other than Lazarus. He also holds (less convincingly in my view) that Joanna the wife of Chuza who traveled with the Lord's apostolic band (Luke 8:1-3) is in all likelihood to be identified with the female apostle Junia found in Romans 16:7. Ben has also changed his view on the threefold questioning of Peter by Jesus in John 21. He now sees the word change from agape to phileo by Jesus in verse 17 as more significant than he originally thought. He sees it as Jesus questioning Peter's professed brotherly love for Him. I agree with Ben. Throughout this epochal book, Ben has clearly made the case that there is enough light and truth breaking out of God's Holy Word concerning the historical Jesus that there is really no need to consult spurious documents two hundred years after the time of Jesus or to trust the gnostic and occasionally anti-Semitic Gospel of Thomas. He concludes the church had a high Christology of Jesus from the earliest years of Christianity all the way through the New Testament, and that the ancient faith was not a battleground of dueling Christianities. This is a wonderful read, and a sorely needed book. There is a lot of junk floating around purporting to tell us something special and new about the real Jesus, and Ben cuts through all the baloney and takes us back to the primary sources. Go ahead and buy this