Schnabel, Eckhard J. Jesus in Jerusalem: The Last Days. Grand Rapids, Mich.: Eerdmans, 2018. 680 pp. Hb; $60. Link to Eerdmans
Eckhard Schnabel contributed a commentary on Acts in the Zondervan Exegetical New Testament Commentary (2011), Mark in the Tyndale Series (IVP Academic, 2017) and Romans in the Historical Theological Interpretation series (in German; Wuppertal: SCM & R. Brockhaus). With David W. Chapman, Schnabel published The Trial and Crucifixion of Jesus: Texts and Commentary (WUNT/2 344; Tubingen: Mohr Mohr Siebeck, 2015; Hendrickson, 2019 forthcoming). Jesus in Jerusalem: The Last Days is similar to his Early Christian Mission (2 vol., IVP Academic 2004) in that Schnabel collects detailed notes on the people and places mentioned in the four Passion narratives. Essentially, Schnabel is interested in identifying who did what, where they did it and when it happened.
In the introduction to the book Schnabel argues this simple outline is an essential approach to help readers understand texts like the Passion Narratives. He rejects form criticism and more recent historical Jesus methods which employ the criteria of authenticity. Further, he wants to avoid the postmodern view that all history is subjective. He observes the fact very few practicing historians are impressed by philosophical objections to the possibility of truth in history (p. 4).
More positively, he reads the Gospels as similar to the Greek bios. The Gospels are expressions of faith, but they also provide examples from Jesus’s life and teaching which preserve the memory of Jesus. Here Schnabel builds on the work of Richard Bauckham and others who have focused on the significance of eyewitnesses for the transmission and preservation of the words and deeds of Jesus. To a large extent, many of the persons surveyed in chapter two of this book were eye-witnesses to the events of Jesus’s last week, and the earliest traditions concerning the authorship of the Gospels claimed Matthew and John were eyewitnesses. Schnabel believes this method of reading the “canonical Gospels as historical biographies of the life of Jesus that are based on the testimony of eyewitnesses and treating them as good historical sources is neither gullible nor uncritical” (p. 7).
Remarkably, Schnabel uses data from all four Gospels. For some this might not be a surprise, but in New Testament studies John’s Gospel is often dismissed as lacking historical details. For Schnabel, John’s chronological details are important (“six days before the Passover” in John 12:1, for example, p. 153). He includes John’s unique contributions to the Passion Narrative such as Jesus washing the disciple’s feet (John 13) and the farewell discourse (John 15:1-17:26).
Since he includes data from all four Gospels, the book can be read as a “harmony of the gospels.” An unfortunate result of this method is the flattening of the four gospels into one story so that the individual theological emphases of the writers are lost. But since this is a historical study of the last week of Jesus’s life not a biblical theology of any one of the Gospel writers, this observation is does not detract from the value of Schnabel’s work.
The first three chapters of the book can be read like a Bible Dictionary since they identify the people and places associated with Jesus’s final week in Jerusalem. The first chapter briefly identifies seventy-two people one encounters when reading the four versions of the passion stories in the Gospels. Some are named individuals like Annas, Caiaphas, Barabbas or Simon of Cyrene. Others sections treat groups of people, Pharisees, Sadducees, or experts in the Law. A few are rather generic, such as the gentiles, pilgrims, crowds, or the blind and lame. Schnabel includes brief units on the “rich people” in contrast to the widow who donates two coins (Mark 12:41). There are even brief paragraphs on obscure persons like the man with the water jar (Mark 14:13) or the soldier with the sponge (Mark 15:36).
Chapter two describes seventeen places, including larger areas such as the city Jerusalem, the Temple Mount, the Mount of Olives. Schnabel usually includes some discussion of the modern identification of locations such as Gethsemane, Golgotha and Jesus’s tomb. There are units on the residences of Annas, Caiaphas, and Herod and the location of the Sanhedrin building. These are important for reconstructing the trials of Jesus and his movements after his arrest. Throughout this section Schnabel uses detailed historical data to describe the locations mentioned in the Passion narrative.
In his brief third chapter Schnabel lays out his timeline for the events of Jesus’s final week in Jerusalem. He dates the crucifixion to A.D. 30 (Nisan 14, April 7-8) rather that A.D. 33 (Nisan April 3). He then offers a short description of what happened on each day, concluding with Sunday, Nisan 16 (April 9-10). He includes suggested hours of the day as well.
Chapter four of Jesus in Jerusalem traces the events of Jesus’s final days in Jerusalem from the anointing at Bethany to his resurrection appearances to the disciples. This is by far the longest chapter of the book, covering twenty-four topics in 223 pages. Since the topics are arranged chronologically, this chapter can be read sequentially as a commentary on the events of the Passion Week. Since the burden of the book is historical research rather than exegesis, there is little textual work in this chapter other than identifying Greek words. Schnabel sets important events like the Temple action into an Old Testament context. He states the symbolic action on the Temple Mount “was not anti-temple or anti-sacrifice. It was an action intended to announce the beginning of the messianic era” (p. 164).
He often refers to Second Temple literature in order to illustrate the events. When discussing the trial of Jesus he compares the accusations against Jesus as a mesit and maddiakah (a “seducer”) by comparing Deut 13:5-11 and the Temple Scroll (11Q Temple LIV, 8-LV, 10). When discussing the possibility the messiah was described as “Son of God” Schnabel cites 1Q28, 4Q174, and 4Q246 at length (p. 257-58). He interacts with Greco-Roman literature when necessary, such as Seneca’s description of crucifixion (Ep. 101.14, p. 315).
The final chapter of the book is a short theological essay on the significance of the death and resurrection of Jesus. Schnabel concludes that Jesus exercised messianic, royal authority in his final week, a fact recognized by Pilate when he ordered “King of the Jews” to be written as the charge against Jesus (p. 377). With respect to the theological meaning of Jesus’s death, Schnabel begins by reflecting on the suffering of God on the cross and concludes the deal was a sacrificial death “for sinners,” a substitutionary death which turned away the wrath of God (Romans 3:24-25; 5:1-2; 8:1). Using the sermons in the book of Acts, Schnabel argues in the earliest Christian preaching the resurrection did not supersede Jesus’s crucifixion (p. 390). Finally, Schnabel reflects on Jesus’s mission and the mission of his followers. Similar to his Paul the Missionary: Realities, Strategies and Methods (IVP Academic, 2008), Schnabel points to Luke’s commission of the disciples to go out from Jerusalem as witnesses “to the end of the world” (Acts 1:8). Similarly, Matthew concludes his gospel with a command to go, “making disciples” (Matt 28:18-20).
In addition, Schnabel includes thirteen excurses on details of the Passion Week which do not fit his people places and events scheme. For example, he has short notes on the Cursing of the Fig Tree and Peter’s Denials of Jesus. Some discuss historical details, such as Historicity of Annas’s Interrogation of Jesus or the Hour of Jesus’ crucifixion. Several of these sections concern the Greco-Roman context of the Passion Narrative, such as Crimes against the Emperor, The Passover Pardon and Roman Legal Precedent, Carrying the Crossbeam in Greco-Roman Sources, and Jesus’ Shout in Greco-Roman Perspective. He has a brief note on the ending of Mark, although it explains the shorter ending rather than a discussion of how the longer ending developed nor is there anything on the textual history of the longer ending.
The book includes occasional photographs, diagrams, and tables. Schnabel provides extensive endnotes (179 pages). For example, in chapter one there are 652 endnotes for only 90 pages. Although I prefer footnotes, endnotes make this book easy to consult on some detail of the Passion Narrative, further details are found in the notes. The book also includes a detailed bibliography (49 pages) and indices of authors, subjects, Scripture and other ancient writings references (51 pages). This means the body of the book is only 399 pages.
Conclusion. Schnabel’s Jesus in Jerusalem is a major contribution to the study of the final chapters of the four Gospels. The detail provide is staggering, yet the layout of the book is uncomplicated and comfortable for the non-expert.
NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
Note: It appears you have a typo in the title of the book in your blog title. It is Jesus IN Jerusalem, not Jesus ON Jerusalem. The slip, especially given the subtitle, made me expect a book on prophecy, written from a preterist perspective! 🙂 Blessings!
Thanks, I usually cut/paste from the publisher website…this is what happens when I go off-script.
Reblogged this on Talmidimblogging.
A book review that makes me think that Schnabel’s work should be required reading in all “Gospels” courses, or “Life of Christ” courses. It’s just turned into a must-read for this OT guy as well.