RBL 01/15/1998 Becker, Jrgen. Jesus von Nazaret De Gruyter Lehrbuch Berlin: Walter de Gruyter, 1996. Pp.

xii + 460, Cloth, DM 74,00, ISBN 3110148811. Craig A. Evans Trinity Western University Langley, BC Canada V2Y 1Y1

Jrgen Becker is a veteran scholar who has written, among other things, a commentary on the Fourth Gospel and an important work on Paul. With Jesus von Nazaret, Becker, Professor of New Testament and Jewish Studies at the University of Kiel, returns to a field which he has not treated in depth since the publication of his Johannes der Tufer und Jesus von Nazareth (BSt 63; Zrich: Neukirchener Verlag, 1972). Becker says that he is much influenced by Helmut Merklein's Jesu Botschaft von der Gottesherrschaft (1989) and Joachim Gnilka's Jesus von Nazaret (1993). In my opinion Becker's work will prove to be more influential than those studies. Becker presents his work in seven chapters. The first is devoted to questions of method and synoptic relationships. Although he makes use of the usual criteria for determining authenticity (such as dissimilarity and multiple attestation), Becker places more emphasis on historical consistency and context. Material that is consistent with the first-century Jewish context and cannot be explained as deriving from the post-Easter Church is given priority. Becker's sensible approach is more or less the German equivalent of that taken by John Meier (Marginal Jew, 1991). Becker is concerned to place Jesus squarely in his Jewish context. He rightly eschews the earlier (Bultmannian and post-Bultmannian) preoccupation with those points where Jesus was dissimilar to his Jewish (and subsequent Christian) context. The second chapter treats biographical data. Here Becker probes the meager material that provides a modicum of information about the actual life setting of Jesus. The concern is not to try to squeeze out of this material more details, but to identify points of continuity and consistency with the major themes of Jesus' teaching. The third chapter presents what Becker believes to be the major working assumption of Jesus and John the Baptist: the "lostness" of Israel (die Verlorenheit Israels). John proclaims a message of God's wrath upon Israel, while Jesus, who stands in continuity with John at many points, instead proclaims the good news of God's kingdom. Becker has probably exaggerated the difference between John and Jesus at this point. In fact, the

This review was published by RBL 1998 by the Society of Biblical Literature. For more information on obtaining a subscription to RBL, please visit http://www.bookreviews.org/subscribe.asp.

discontinuity here is analogous to E. P. Sanders's proposal (Jesus and Judaism, 1985) that John demanded of sinners repentance, but Jesus accepted sinners as they were. There is some discontinuity to be sure (as Jesus himself admits; cf. Matt 11:7-19=Luke 7:24-35), but their respective visions of Israel's ills and the cure that is needed were probably very close. Notwithstanding this point, Becker's focus on Israel's "lostness" lays the required foundation on which the structure of Jesus' ministry may rest. The fourth chapter treats the "approaching kingdom of God," which is understood as the "present beginning of salvation for lost Israel." Becker believes that study of the historical Jesus, who understood himself as the endtime prophet, must concentrate on his proclamation of the "kingdom of God," for it is the central datum of his message and it is in its light that Jesus' activities must be understood. Becker provocatively argues that Jesus' deeds are the kingdom, not merely signs of the kingdom. One of the most important of these deeds is exorcism, which is an experience of the kingdom. The powerful appearance of the kingdom means the annihilation of Satan (or Belial). Becker makes the interesting suggestion that Jesus' understanding of the kingdom is largely informed by creation theology, rather than covenant (see esp. pp. 118-21, 155-68). This idea underscores the break with the past; the kingdom of God signals a new beginning. The fifth chapter considers Jesus' understanding of life within the kingdom (i.e., his "ethos"). Life in the kingdom means gratitude to God, which is expressed toward humans in terms of service, compassion, and forgiveness. It also means sometimes setting aside specific requirements of Torah, an emphasis of Jesus' teaching which caused deep offense on the part of many religious authorities. The sixth chapter treats passion week. Becker inquires into what Jesus said and did that prompted the authorities to seek his death. Contrary to Sanders and others, Becker does not emphasize Jesus' action in the Temple precincts as the major factor (though his treatment of this incident is insightful). Rather, opposition to Jesus may be traced to his radical ideas about the kingdom and the social implications that arose from them (as articulated in chaps. 4 and 5). The seventh and final chapter briefly considers the resurrection, arguing that the experience of early Christians offers the principal data. Becker does not make clear what he thinks actually took place. Becker's emphasis on creation theology as the principal element underlying Jesus's understanding of the kingdom of God is sure to draw criticism. Jesus' concern with election (who is in and on what basis), his concern with righteousness (what really constitutes keeping Torah), and his concern with human relationships (such as compassion and forgiveness, which Becker treats) are more consistent with covenant theology. While it is true that creation theology accommodates an understanding of the kingdom as having universal appeal and implications, Israel's traditions of covenant and

This review was published by RBL 1998 by the Society of Biblical Literature. For more information on obtaining a subscription to RBL, please visit http://www.bookreviews.org/subscribe.asp.

covenant renewal carry with them similar implications. This is a point Becker should explore further. Becker has made an important contribution to Jesus research. His critical assessment of material is judicious and his exegesis is often fresh, if not always persuasive. His sectional bibliographies are helpful, though predominantly German.

This review was published by RBL 1998 by the Society of Biblical Literature. For more information on obtaining a subscription to RBL, please visit http://www.bookreviews.org/subscribe.asp.