Ben Witherington III

“We live in a Jesus haunted culture that is Biblically illiterate, and so unfortunately at this point in time, almost anything can pass for knowledge of the historical Jesus from notions that he was a a Cynic sage to ideas that he was a Gnostic guru to fantasies that he didn't exist, to Dan Browne's Jesus of hysterical (rather than historical) fiction.”

“Verse 12 [of Ex. 12) tells us that the judgment of Yahweh is not only on the Egyptians but also on their deities. This is probably an allusion to the fact that Egyptians would often pray for the safety of their firstborn, particularly firstborn sons, as was the custom in many ancient patriarchal cultures. The death of the firstborn would be seen as a sign of the anger or perhaps the impotence of their gods. This is worth pondering when it comes to the death of Jesus as God’s only begotten, or beloved, Son. Would Jesus’ contemporaries have assumed his death was a manifestation of God’s wrath? Probably so. In any event, Yahweh is showing his superiority over the spirits behind the pagan deities, and thus we should not overlook the supernatural struggle that is implied to be behind the contest of wills between Moses and Pharaoh.”

“We have seen some gatekeeping or fencing-the-table language already beginning to rear its head in this context. One needed to be baptized to take the meal; one needed to repent to take the meal; one needed a bishop or his subordinate to serve the meal. This was to become especially problematic when the church began to suggest that grace was primarily, if not exclusively, available through the hands of the priest and by means of the sacrament. One wonders what Jesus, dining with sinners and tax collectors and then eating his modified Passover meal with disciples whom he knew were going to deny, desert, and betray him, would say about all this. There needs to be a balance between proper teaching so the sacrament is partaken of in a worthy manner and overly zealous policing of the table or clerical control of it.”

“The exegetical foundations would appear to be weak, and one shouldn’t build huge theological edifices, no matter how splendid or consistent, on weak foundations.”

“When exactly did this all change, and what were the social and theological factors that led to the change? The answer seems to be in the second century and: (1) because of the consolidation of ecclesial power in the hands of monarchial bishops and others; (2) in response to the rise of heretical movements such as the Gnostics; (3) in regard to the social context of the Lord’s Supper, namely, the agape, or thanksgiving, meal, due to the rise to prominence of asceticism in the church; and (4) because the increasingly Gentile majority in the church was to change how second-century Christian thinkers would reflect on the meal. Thus, issues of power and purity and even ethnicity were to change the views of the Lord’s Supper and the way it would be practiced.”