My Lord and My God: John’s Use of Psalm 35

At the end of the Gospel of John, we read the following:

26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

28 And Thomas answered and said unto him, My Lord and my God.

29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

The problem with this passage is the following: Thomas seems to call Jesus both Lord and God, but we know that Jesus and God are different. This is the only direct attribution of the name “God” to Jesus in John, and in all of the NT (with the exception of Hebrews). So the question is: Did John really mean for his readers to understand that Jesus is God, or that he can rightly be called God?

 

The Citation Approach

Normally this statement of Thomas’s would be evaluated in terms of a bald declaration, but it seems to me that the words of Thomas are really a citation of Psalm 35:23.

Awake, O Lord, and attend to my judgment, [even] to my cause, my God and my Lord.

ἐξεγέρθητι, Κύριε, καὶ πρόσχες τῇ κρίσει μου, ὁ Θεός μου καὶ ὁ Κύριός μου, εἰς τὴν δίκην μου.

Thomas’s words are a verbatim repetition, with the exception that the order of God and Lord is reversed. This is not a problem, though, since reversing the order of words or clauses was not uncommon in Jewish writers at that time (see Paul and the Language of Scripture by Christopher D. Stanley; for example, compare 1 Corinthians 2:9 [Eye has not seen, nor ear heard] and Isaiah 64:4 [we have not heard, neither have our eyes seen]. Ciampa and Rosner write that “such alterations were an accepted part of citation technique in antiquity.” The First Letter to the Corinthians, 127.). So it could be that this is exactly what is going on in John 20:28, but is there reason to think this, other than the unusual statement of Thomas? I think that there is.

Psalm 35 and John

We should ask ourselves whether John even knew Psalm 35 before we jump to the possibility of him citing it in the words of Thomas. It appears that he did, since in John 15:

21 But all these things will they do unto you for my name’s sake, because they know not him that sent me.

22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin.

23 He that hateth me hateth my Father also.

24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.

25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

27 And ye also shall bear witness, because ye have been with me from the beginning.

For our purposes we will note the following:

  1. Jesus identifies himself with the Father (God) in the sense that hating him means hating the Father.
  2. He cites “their law” about being hated without cause.
  3. He speaks of the Comforter (the Holy Spirit).
  4. He speaks of testifying and bearing witness.

As for the citation from “their law,” it could be from two different sources: Psalm 35:19 or Psalm 69:4. Here is a comparison of the Greek:

 Ἐμίσησάν με δωρεάν (John)

οἱ μισοῦντες με δωρεὰν (Ps 35)

οἱ μισοῦντές με δωρεάν (Ps 69)

We can see that the two Psalms use an identical phrase, and so we cannot from this discern which one Jesus was citing. So it seems that Jesus could have been referring to either one.

However, when we look at this passage in John 15 in relation to John 20, things become clearer.

Point 1 is seen in John 20:38 (“My Lord and My God,” spoken to Jesus alone).

Point 2 is seen (possibly) as another citation from “their law.” (“My Lord and My God”).

Point 3 is seen in the context of 20:38 in that Thomas was not their when Jesus gave the Holy Spirit to the 10 Apostles, the very event predicted in John 15.

Point 4 is seen in the testimony of Thomas. He had set himself up as a judge of Jesus, demanding that evidence be shown to him before he declared a verdict. When the evidence was presented by Jesus himself, he passed his judgement with the testimony of “My Lord and My God.” This was done not by him putting his fingers into Jesus’s hands (the text does not say whether he did so) but rather by him receiving the Holy Spirit just as the 10 Apostles had. Although this is only implied rather than recounted, it makes sense since it would be strange that Thomas would not receive the Holy Spirit like the other 10. If he did receive it, it would appear that he received it in this encounter, like the 10 had a week earlier. The result of him receiving it would be his testimony that Jesus is Lord and God, recalling John 15:26 “he shall testify of me.”

Given the 4 strong connections between John 15 and John 20, we can conclude that the citation in John 15 is of Psalm 35, just as Psalm 35 is cited in John 20.

This is further shown by the context of Psalm 35 itself and its relation to the narrative events of John 15 and 20. While both Ps 35 and 69 speak of being persecuted by enemies (the context of John 15) there are particular traits in Ps 35 that apply to the chapters in John.

 11 Fierce witnesses rise up; They ask me things that I do not know.

21 They also opened their mouth wide against me, And said, “Aha, aha!

Our eyes have seen it.

23 Stir up Yourself, and awake to my vindication, To my cause, my God and my Lord.

27 Let them shout for joy and be glad, Who favor my righteous cause;

And let them say continually, “Let the Lord be magnified, 

Who has pleasure in the prosperity of His servant.” 

28 And my tongue shall speak of Your righteousness And of Your praise all the day long.

All of these elements find an interpretation in the story of Thomas: he was a follower of Jesus, but had believed what he had seen (v.21), namely that Jesus had died. He favored the cause of Jesus, and as a consequence “magnified” him by calling him “My Lord and My God” (v.23). Thomas saw the vindication of Jesus, the Lord’s servant (v.27) and responded accordingly as we see in the Psalm.

Conclusion

John ends his Gospel with the declaration of Thomas that Jesus is “My Lord and My God.” This confession of belief caps the book, and is therefor very important. The only material after this confession is the statement that those who believe without seeing (the readers of John) are blessed, that Jesus did many other miracles not recorded in John, and that the Gospel was written so that you would believe (like Thomas, but without the benefit of actually seeing). Thomas’s statement becomes the model that John’s readers are to adopt, a confession based on faith without seeing. John wants his readers to confess Jesus as “My Lord and My God,” a confession coming from Psalm 35 that is applied to God himself.

That is not to say that John flatly equates Jesus with his own Father, but rather that Jesus and his Father are “one”(Dt. 6:4, John 10:30) and to see Jesus is to see the Father (John 14:9). This is why, when Thomas is given the Spirit, he looks at Jesus and confesses him to be “My Lord and My God,” the same Lord and God who vindicated Jesus, God’s servant. The statement is not a piece discursive theology, but a citation of prophecy fulfilled in Jesus’s resurrection, and a recognition of the unity of God and his Son. John “has his cake and eats it too” in the sense that he affirms a unity of Jesus and God while retaining a distinction between God and Jesus.

 

 

Was Jesus Really a Carpenter? Part V: Bezaleel Continued

In our last installment we saw that Bezaleel and Jesus shared some very specific characteristics, making their depictions in Exodus and Mark conspicuously similar. The first 3 of the 7 points below were explored, and now we will look points 4-6.

  1. He is from the tribe of Judah
  2. He is filled with the spirit of God
  3. He has wisdom, understanding, and knowledge
  4. God “called him by name”
  5. He is a builder of “the tabernacle of the congregation”
  6. He equips the priests with garments and anointing oil
  7. His name means “in the shadow of God”

God “Called Him by Name”

Bezaleel is introduced as being specifically “called by name,” and as we will see in point 7 his name is a significant one. For now we will focus on the calling itself.

Ex. 31 could have simply said that God chose Bezaleel, but instead God tells Moses that he called Bezaleel “by name.” This emphasis of a divine calling and a particular name is significant in that it sets Bezaleel apart from the other anonymous helpers who built the Tabernacle, and also from Aholiab, who is said to have been “given with him” (“him being Bezaleel). This man is mentioned only in Exodus, and only in the account of the building of the Tabernacle. His name means “father’s tent,” the ab being “father” (like Abba), a term used in the NT for God the Father, and ‘ohel beingtent, the term used for the Tabernacle. In other words, both of the named men are very special: Bezaleel is called by name by God himself, and Aholiab is given by God to Bezaleel. Both men’s names refer to the Tabernacle.

In Mark, the first action of Jesus is to be baptized by John, with the result being that the Spirit descends on him and a voice from heaven calls him “my Son.” This endorsement and naming at baptism in front of a prophet (John) recalls the “calling by name” of Bezaleel in the presence of Moses. God calls from heaven in the presence of the greatest prophet of the time, and instead of commissioning that prophet he calls an unknown character his “son.” This name (My beloved Son) is functional, just as the name of Bezaleel is functional.

Again we see the connection between Mark 6 and Mark 1 (as mentioned in #2), strengthened by the fact that the people were “astonished” (ἐκπλήσσω) by the teaching of Jesus in 1:22 and then astonished again by his teaching in 6:2. While this astonishment is repeated twice more in Mark, the initial occurrence is first repeated in Mark 6:2, forming a conceptual link between the two accounts.

We can add to this that the later 2 occurrences deal with Gentiles being astonished at Jesus’s teaching (7:37) and the Jews in Jerusalem being astonished at his teaching directly after Jesus seems to take control of the Temple in Jerusalem (11:18). Before this episode the Temple is never mentioned by Mark, drawing another connection between Jesus’s astonishing teachings and his identity as Temple builder called by God, as well as the inclusion of the Gentiles into true Temple worship. Jesus can take over the Temple because he is the architect of it, being the Son of God (Mark 1 and throughout) and the new Bezaleel (Mark 6).

To this we can add that “called by name” in the OT is almost exclusively used of people or the Ark or the Temple, all of which are called by the name of God. This means that those “called” are under the authority and protection of God. The Temple is the Temple of God, the people are the people of God.

Here are some of the more significant instances of this:

Isaiah 62:2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.

(alluded to in Revelation 2:17 and 3:12)

Isaiah 65:1 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.

(cited by Paul in Romans 10:21)

This last one is particularly significant because it is found in a passage in Mark we have already discussed:

Jeremiah 7:11 Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.

(cited by Jesus in Mark 11:17 when he seized control of the Temple)

Yet the phrase “called out by name” (ἀνακέκλημαι ἐξ ὀνόματος) is used in the OT only twice, both of which refer to God calling Bezaleel. He is totally unique in this way, just as God calls only Jesus his “son” in Mark (1:11, 9:7)

(note: the example in Esther 2:14 in the link above speaks of Esther not coming before the king “unless she should be called by name,” making this significantly different than Bezaleel’s call, not to mention that the [hypothetical] call would be by a king rather than by God.)

 

He is a Builder of “the Tabernacle of the Congregation”

We have already covered this identity of Bezaleel, as well as pointed out how Jesus was seen as accomplishing the same feat (building the Tabernacle) in a metaphorical way, through his teaching and ultimately through his sacrificial death and resurrection. This “built” the Church (the congregation).

The Greek in Ex. 31 is “τὴν σκηνὴν τοῦ μαρτυρίου”, which means “the tent of witness,” but also means “the Tabernacle of martyrdom.” Tent and tabernacle are synonyms, and martyr means witness. Here we find a play on words, where the witness of Jesus as being the Righteous One comes about through his martyrdom, which God honors by raising him from the dead. His body then becomes the tent of witness to the power of God, as well as a symbol for the Church.

Bezaleel also builds the candlestick, the Ark of the Covenant, and all of the cultic items used by the priests in the Tabernacle. These aren’t mention specifically by Mark, but if we recall the incident in the Temple where Jesus kicks out the moneychangers (Mark 11), he also forbid any “vessels” from being carried in the Temple. The term is σκεῦος, used by Mark only in this passage about the Temple and in a parable about the “house of a strong man.”

This term is important in that it refers to the vessels/equipment used in the Temple (it is used like the term “paraphenalia” or “equipment” today). In Exodus 31:7 the “furniture of the Tabernacle” is ὴν διασκευὴν τῆς σκηνῆς. It should also be noted that people were referred to as being a σκεῦος, as in Acts 9:15. Not only that, but σκηνή (tabernacle) seems to be derived from a combination of σκεῦος (vessel/tool) and σκιά (shadow/shade).

The only time that Mark uses the term σκηνή is in the following passage (Mark 9:2-8):

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.

His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.

And Elijah appeared to them with Moses, and they were talking with Jesus.

Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—

because he did not know what to say, for they were greatly afraid.

And a cloud came and overshadowed them; and a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!”

Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.

This is a particularly rich passage, especially when viewed with Bezaleel in mind.

  1. This is the only passage where Mark uses the term “tabernacle,” and Peter suggests that they build 3 of them. This does not happen, of course, but building the tabernacle is the work of Bezaleel, and so it was fitting that Peter does not build a tabernacle (or three) because this was to be the mission of Jesus alone.
  2. God calls Jesus his Son, just as he called Bezaleel by name. The correspondence is strengthened by the presence of Moses in both accounts.
  3. God calls Jesus his Son in Mark only here and in chapter 1, where instead of Moses being present, John the Baptist is present. But John the Baptist in Mark 1 is the forerunner of Christ, and in Mark 9:11-13 (immediately after the passage above) Elijah as the forerunner is discussed. So in both passages we have John as Elijah, meaning that both times Jesus is called “son” by God, John/Elijah is present.
  4. In both Mark 1, Mark 9, and Exodus 31 the one called (Jesus, Bezaleel) is thought by all to be a lesser figure than the prophet(s) present. Nevertheless, God calls the one who is thought to be inferior and declares him to be utterly unique.
  5. Just as Bezaleel alone can make the holy vestments of the priests, Jesus’s garment is changed miraculously “such as no launderer on earth” could accomplish.
  6. Just as Bezaleel means “in the shadow of God,” the cloud that God speaks from in Mark 9 “over-shadows“(ἐπι-σκιάζω) them and only Jesus remains. Only Jesus emerges from the shadow of God.

We can add to this that while Mark does not tell us what Moses and Elijah were talking to Jesus about, Luke tells us that they were discussing his coming “decease” in Jerusalem (Luke 9:31). The English translation obscures what is really being spoken of: the Greek is ἔξοδος, literally “exodus.” This is another connection to Bezaleel, and indicates that Luke read Mark 9 with an Exodus theme in mind. This word is never used elsewhere by Luke, or any of the other Gospel writers.

The passage tells us that Jesus is the unique one, called by God to build the Tabernacle in Jerusalem through his death. Moses does not have the wisdom or the calling to do it, only Jesus, called by name in the shadow of God.

 

He Equips the Priests with Garments and Anointing Oil

Bezaleel alone has the wisdom to make the priestly vestments and the anointing oil, both of which are considered extremely holy and miraculous. While Mark says nothing of priestly vestments (τὰς στολὰς in Ex. 31) he does mention Jesus’s “garment” (ἱμάτιον) which is miraculous in Mark 9 (discussed above) and elsewhere.

Granting that this is not the exact same Greek word, we nonetheless should recognize that Exodus itself uses various terms for the priestly vestments. Mark uses ἱμάτιον 12 times, while the entire NT uses it 62 times. In the context of the length of the NT, Mark’s usage has the highest rate of occurrence of the term, and we can add to this that Matthew (who uses the term 16 times) depends on Mark for all but 2 of the occurrences. Therefore this term is especially significant for Mark as opposed to the other NT writers.

Ex. 28:4 & 31, and 29:5 mention the vestments of the priests, using the term ποδήρη, which shows us that it is indeed a valid step to include other Greek terms as synonyms for τὰς στολὰς of Exodus 31. It follows from this that ἱμάτιον could be used as a term for the priest’s vestments, and this is confirmed by Lev. 21:10

And the priest that is chief among his brethren, the oil having been poured upon the head of the anointed one, and he having been consecrated to put on the garments (ἱμάτια), shall not take the mitre off his head, and shall not rend his garments (ἱμάτια).

This same usage is found in Numbers 8:7, 21 in describing the consecration of the priests and their vestments. In Numbers 20:28 we read that Aaron, just before his death, took off his ἱμάτια and gave it to his son as a sign of the transference of the high priesthood. It is thus shown very clearly that ἱμάτιον does denote the priestly vestments in the LXX.

Perhaps the most striking usage of the term can be found in Zechariah 3, which we will examine in a later post. For now, we can simply note that the term there refers to the vestments of the high priest Jesus(!) who re-establishes the priesthood in Jerusalem.

In the Mark, the term is used 7 times of the garments of Jesus, 5 of which are in the context of miracles. His clothes are holy, and the last occurrence of the word in Mark alludes to the prohibition of tearing the garment (ἱμάτια) of the high priest (Lev. 21:10). Mark 14:63 and Matthew 26:65 have the high priest breaking this prohibition during the trial of Jesus, although Mark uses the term χιτών while Matthew uses ἱμάτιον.

The oil of anointing that is put on the priests literally makes them a messiah (anointed one). It makes people and things holy, as opposed to the oil used for lamps or cooking. Mark alone recounts that Jesus’s disciples healed through oil, and only in 6:13, following directly after the Nazareth carpenter episode. This healing with oil accompanied their preaching of Jesus’s words, which for Mark brought holiness to the people and was a priestly work. It was laying the groundwork for the true Tabernacle.

Matthew and Luke both mention oil (6 times total) but never in the context of healing with it. This is significant because Jesus in ch.6 picks the Twelve and gives them power over unclean spirits (v.7). He then tells them to take nothing with them except sandals and a staff (v.8-9). It is then said that they preached, cast out spirits, and anointed with oil. It is therefore understood (or hinted at) that Jesus had also given them oil with which to anoint the sick. This anointing with oil is unique to Mark, and found only directly after Jesus is called a carpenter. Not only that, but the superiority of Jesus over the anointing oil is shown in v.5, where Jesus heals with his own hands while his disciples heal with anointing oil obtained from him. Just as the priests are made holy with the oil from the hands of Bezaleel, Jesus provides his disciples with oil to make the people holy. Both Jesus and Bezaleel are the sources of this holiness, by the calling of God.

 

Conclusion

Just as we saw in our previous post, Mark paints Jesus uniquely as the new Bazeleel. It is unbelievable that such unique and precise descriptions could have been made unintentionally, leading us to conclude that Mark did indeed construct his description of Jesus the Carpenter to mimic that of Bezaleel the Architect. This is the meaning of “carpenter” for Mark: the one who uniquely builds the true House of God. In our next posting we will take one last look at Bazaleel, examining what is probably the most striking aspect of his description. Once again, it is totally unique in the OT and corresponds to the unique identity of Jesus in the NT.

Thanks for reading.

 

 

Was Jesus Really a Carpenter? Part IV: The Case of Bezaleel

We have settled on a typological lens to understand how Jesus is a carpenter for Mark, and just what that means. Jesus is the fulfilment of the heroes of the OT, as mentioned in our last post. (note: in my haste I left out two rather important types that Jesus fulfills: Adam and God himself. Apparently they were too obvious for me to take note of!) Below we will look at the first likely referent that Mark has in mind, which deals with the typology of the Tabernacle builder Bezaleel.

 

Bezaleel

Most people are unfamiliar with this seemingly obscure character in the Bible, but he is very important for writers like Mark who wish to portray Jesus as the one who will build God’s true Temple.

Exodus 25-30 has an account of the instructions that God revealed to Moses on Mt. Sinai regarding cultic matters (construction of the tabernacle, priestly consecration, etc.). Following this, chapter 31 states:

1 And the Lord spake unto Moses, saying,

See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:

And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,

To devise cunning works, to work in gold, and in silver, and in brass,

And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.

And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;

The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle,

And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,

And the altar of burnt offering with all his furniture, and the laver and his foot,

10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office,

11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.

 

Bezaleel is an interesting type of Jesus (or vice versa) in a number of ways:

  1. He is from the tribe of Judah
  2. He is filled with the spirit of God
  3. He has wisdom, understanding, and knowledge
  4. God “called him by name”
  5. He is a builder of “the tabernacle of the congregation”
  6. He equips the priests with garments and anointing oil
  7. His name means “in the shadow of God”

A few coincidences are bound to happen when depicting characters, but as the coincidences begin to pile up and are shown to be rather specific and pointed, we begin to see that this appears to be a deliberate typological portrayal of Jesus as Bezaleel.

Below I will explore the connections between the first 3 points above and Mark’s depiction of Jesus, particularly in the “carpenter” passage in Mark 6. I will privilege the information in Mark because he alone states that Jesus was a carpenter, and to bring the evidence from the whole of the NT would take our attention away from what Mark in particular had to say. In this approach, we will assume the following 3 points:

  1. Paul wrote prior to Mark, and Mark had read Paul’s letters
  2. Matthew, Luke, and John wrote after Mark, and Matthew and Luke had definitely read Mark’s Gospel
  3. if Mark actually sought to depict Jesus as the new Bezaleel for his readers, he would have provided them with concrete clues in his Gospel, rather than vague correspondences

 

Points 1-7 are all repeated in Mark’s description of Jesus, and below the first three are expounded upon:

He is from the Tribe of Judah

While Mark says nothing of Jesus being from the tribe of Judah, no sources ever contradict the claim and it was common knowledge that he was from the line of David and therefore the tribe of Judah. This claim was so strong that Mark felt free to include the seeming denial of this lineage by Jesus himself (see Mark 12:35-37). Jesus’s identity in Mark was a secret (the so-called “Messianic secret“) but he was called “son of David” (10:47-48) and connected to the “kingdom of David” (11:10) nonetheless. So Mark points to the Davidic identity of Jesus, and consequently Jesus must be understood as being from the tribe of Judah. This is made explicit by the amplified accounts of Matthew and Luke, who both affirm through their genealogies that Jesus was from Judah.

Yet many people were from the tribe of Judah, and this in and of itself is a rather weak link. As the links begin to add up, the cumulative argument becomes a strong one. But we are not satisfied with a mere cumulative argument. Is there something more specific (in terms of tribal identity) that links the two men? The answer is yes, in that both figures were the offspring of Judah (the royal tribe) and Levi (the priestly tribe). We will explore this more fully when we get to the implied background of Bezaleel in a future post. For now we should simply notice that both men were Judahites, and both men had Levite blood from their maternal ancestors. They were uniquely qualified to be both kings and priests.

In addition to this we can add that “Judah” appears in Exodus only 4 times. The first is in 1:2, in a listing of all 12 tribes. Nothing too interesting there. The remaining 3 occurrences should pique our curiosity, though: all 3 pertain to Bezaleel! All 3 are also verbatim repetitions of the phrase “Bezaleel the son of Uri, the son of Hur, of the tribe of Judah.” Judah in Exodus is particularly linked with Bezaleel and his father and grandfather, and is never connected to anybody else.

 

He is Filled with the Spirit of God

It seems like no big deal to be filled with the Spirit of God, given that various saints were filled with the Spirit in the NT, and the phrase in modern Christian parlance if often applied to all Christians. So is it really significant that Bezaleel was filled with the Spirit?

The answer is an emphatic “yes.” The Hebrew word for “filled” (male’) is used 249 times in the OT (stretched over 24 books), meaning that it was a relatively common word. Yet we should notice that the 2 books with the highest number of incidences are Exodus and Ezekiel. Since Ezekiel is longer than Exodus by around 10%, this means that the word male’ is used in Exodus to a conspicuous degree. How is it used?

You can see all of the instances here. Exodus is divided into 40 chapters, and so we would expect 2.3 occurrences of the word every 4 chapters if the distribution was even. Yet we find 16 occurrences in the 13 chapters (28-40) alone, instead of the expected 7-8. This is double the average rate, telling us that something about being “filled” is conspicuous to the last third of the book. The first two thirds of the book contain 7 instances, roughly .26 per chapter, while the last third has 1.23 per chapter. In other words, the final third has about 5 times the rate of the word that the reader would expect. Something is afoot.

You might be wondering “What is the point of all this numerical analysis?” The point is this: I prefer to demonstrate objectively that something is going on in the text rather than going on hunches and feelings. The repetition of “filled” can be objectively demonstrated, and so I prefer to show that rather than have the reader trust (or not trust) that it is indeed an important word in the last third of Exodus.

So how is the term used in this section of Exodus? consider the following:

  1. filled “with the spirit of wisdom” or “the spirit of God” (4x, all referring to Bezaleel and his coworkers)
  2. consecrating actions (6x, 5 of them specifically referring to the priests, made possible by Bezaleel)
  3. setting stones and gems (4x, all in reference to constructing cultic objects made by Bezaleel)
  4. filled with “the glory of the Lord” (2x, both times at the very end of the book, referring to the Tabernacle built by Bezaleel)

The language of being “filled” with the Spirit of God or with wisdom never occurs in the Bible prior to the reference made to Bezaleel. He is the first to be said to have this experience, which is astonishing when we remember that Moses had already been communing with God on Mt. Sinai prior to this. All this information simply drives home that the depiction of Bezaleel is very important in Exodus, and consequently in the entire OT. All of the 16 usages of “filled” listed above refer to the person of Bezaleel or the result of his workmanship.

What can be said about the term “spirit”(ruwach) in Exodus? Interestingly enough, it occurs 11 times in Exodus in the following order:

  1. the “anguish of spirit” of the Israelites (1x)
  2. the wind (6x)
  3. the spirit of wisdom (1x)
  4. the Spirit of God (3x)

As you might have guessed, the spirit of wisdom and the Spirit of God are spoken of only in reference to Bezaleel and his workmen.

In the opening chapter of Mark, the Spirit of God descends on Jesus and drives him into the wilderness (1:10-12). This is striking not only because it is the beginning of Mark’s account (and therefore it is very important in his overall depiction), but because “spirit” never refers to God’s spirit in Mark’s narrative outside of this one episode (the first 3 occurrences refer to the Holy Spirit [1:8, 10, 12], while the other 3 occurrences [3:29, 12:36, and 13:11] all refer to the future events rather than actual narrative action; of the remaining 17 occurrences, 14 refer to demons, 2 to Jesus’s “spirit,” and 1 to the generic spirit of man).

It follows from this that not only are Jesus and Bezaleel endowed with the Spirit of God and the spirit of wisdom, but that they are the only ones who have that spirit. The exception to this is the anonymous others in Exodus who assist Bezaleel, and in Mark 6 directly after Jesus shows his acquisition of the spirit of wisdom (already he was said to have acquired the Spirit of God in ch.1) he goes to different villages teaching (building the Tabernacle) and sends out the (unnamed) 12 disciples (who correspond to the anonymous helpers of Bezaleel). This can hardly be coincidental. Mark depicts Jesus as the unique wise man who has the Spirit of God, a “carpenter” who never is said to build anything literally, but instead goes about teaching with his disciples, who together construct the Tabernacle of God (the Church). This is precisely how Bezaleel is depicted in Exodus.

 

He has Wisdom, Understanding, and Knowledge

This description of Bezaleel is impressive, but is it really that unique to him? Yes, it is! Wisdom (chokmah, σοφία) is mentioned in Exodus 8 times. We might expect that the first wise man in Exodus would be Moses, the main hero of the book. Or perhaps Joshua. But no, it is Bezaleel. 7 of the instances refer to him and his (male) helpers, while 1 instance refers to the women who sewed the Tabernacle curtains. This is quite a distinctive use of a very  general term and worth noting. Wisdom in Exodus is the gift given to the builders of the Tabernacle alone; not even Moses is said to have it.

Wisdom (σοφία) is only mentioned in Mark a single time (6:2), in the same account where he is called a carpenter. This wisdom is “given to him” just as Bezaleel and his helpers were “filled” with it by God. This wisdom is never inherent, but received. Again, it is striking that such a common word is used so pointedly in both Exodus and Mark, and applied to such similar characters.

Understanding (tabuwn, συνετός) is, as you might have guessed, is also exclusively applied to Bezaleel and his coworkers. The first three instances of the word in the entire Bible are in Exodus, and only deal with Bezaleel.

Understanding is never mentioned by Mark, but the opposite (ἀσύνετος) is mentioned in 7:18 “And he saith unto them, Are ye so without understanding also?” By implication, Mark portrays Jesus alone as having understanding since Jesus was said to have amazed the people with his wisdom in chapter 6, and then in chapter 7 his disciples were “without understanding also.” This is surprising specifically because the coworkers of Bezaleel did possess understanding. This goes along with the them in Mark of the ignorance of the disciples, in spite of them being around the great teacher Jesus. No such deficiency was found in Bezaleel’s companions, and so the contrast is heightened by Mark.  While Jesus and the disciples begin constructing the Tabernacle through his teachings during the book, it is only after the Resurrection that the truth is made known and the real construction begins.

Knowledge (da`ath, ἐπιστήμης) is also used conspicuously in Exodus, occurring only twice, and this time referring only to Bezaleel (and not to his coworkers).

Similarly to “understanding,” Mark does not use this term in reference to Jesus but instead uses it in reference to Peter when he denies knowing Jesus and “understanding” what his questioner is asking (Mark 14:68). Significantly, this is the only instance of the word in Mark. The person identifies Peter as being with Jesus “of Nazareth,” and this title is used only 3 times in Mark: in 14:67, in the opening chapter, and in the closing chapter. When we add to this that chapter 6 tells us that Jesus was rejected “in his own country”(Nazareth) we cannot help but notice a connection. Nazareth as a city is mentioned by Mark only in 1:9, but also by implication in Mark 6:1.

 

Conclusion for Points 1-3

We have seen that Jesus in Mark and Bezaleel in Exodus share a common set of characteristics, and these characteristics are unique to both men in the 2 books. The usages of the terms involved is so conspicuous that it becomes an exercise in “faith alone” to see these as mere coincidences. Instead, it appears that Mark intentionally used such pointed terms and depictions to show his readers that Jesus was indeed a new Bezaleel, and uniquely so. Nobody else in Exodus is like Bezaleel, and nobody else in Mark is like Jesus; and they share the same unique characteristics! If the reader is not yet convinced of this, have no fear, because we have another 4 points that show the same striking correspondences.

As always, thanks for reading.