Source: Margaret Barker, Temple Mysticism: An Introduction (London: SPCK, 2011), 133–172.
The Servent in Temple Mystacism.wav
This podcast explores the concept of "the Servant of the Lord" within ancient Jewish tradition and early Christianity, arguing that this figure is central to understanding their mystical underpinnings. We trace the evolution of the "Servant" from temple mystics and significant figures in the Hebrew scriptures to its identification with Jesus in the early Jerusalem Church. The text delves into the temple rituals, particularly the Day of Atonement, as the crucial context for understanding the Servant's role in atonement, covenant renewal, and eventual glorification. We will see that the Servant figure, deeply rooted in temple mysticism, provides a key to interpreting both Old Testament prophecies, especially the Servant Songs in Isaiah, and the early Christian understanding of Jesus as the Messiah, the high priest, and the one who restores humanity to its intended state.
The Servant of the LORD is a central figure explored throughout the source. The material examines the various meanings and interpretations of this title in Hebrew scriptures, its significance as a messianic figure, and its identification as Jesus in early Christianity. The different Greek translations of "servant" are also discussed in relation to Jesus.
Temple Mysticism serves as the overarching framework for understanding the various concepts discussed. The material delves into the beliefs and practices of the temple mystics, highlighting their unique interpretations of scripture, their "animals and men" code, their understanding of theosis, and the influence of temple traditions on later religious thought.
The early Christian understanding and use of Hebrew scriptures is a significant theme. The material emphasizes how early Christians interpreted passages concerning the Servant, the Messiah, and other figures in light of their beliefs about Jesus. It highlights instances where their interpretations differed from later Jewish understandings and how these early interpretations drew from temple traditions.
The Day of Atonement is discussed in detail as a crucial ritual for understanding the role of the high priest and its connection to the concept of atonement and the renewal of creation. We explore the historical significance of this ritual, its elements, and its potential influence on early Christian theology, particularly concerning the sacrifice and role of Jesus as the high priest.
The figure of Adam and the narrative of the Fall are re-examined within the context of temple mysticism. The source presents alternative interpretations of Adam's role as the original high priest, his loss of status, and how Jesus, as the second Adam, was seen to restore what was lost. The concept of Adam as the intended "Man" and the significance of garments of glory are also discussed.
1. What is meant by the title "Servant of the LORD" in the Hebrew scriptures, and how does it relate to Jesus in early Christianity?
In the Hebrew scriptures, "servant" (usually translating from Hebrew words like ebed) typically denotes a slave or subject. However, in certain contexts, "Servant" appears as a title of special significance, referring to individuals with a close relationship to God and often involved in temple practices or prophecy. This title was applied to figures like Abraham, Moses, David, the Levites who ministered at the tabernacle, the Levitical singers, and the prophets. Notably, "My servant the Branch" in Zechariah is seen as a messianic figure, and the Servant described in Isaiah was interpreted as the Messiah by the Jewish Targum and early Christians.
In the early Jerusalem Church, "Servant" (pais in Greek, also meaning child) was a preferred title for Jesus. Peter referred to Jesus as God's Servant, who was also the Holy and Righteous One, the Author of Life, and the Messiah. Early Christian prayers and hymns, such as in the Didache, consistently addressed Jesus as "thy Servant." The Greek word doulos (slave) was also used in this context, as seen in Philippians 2:7, where Christ took the form of a servant in his incarnation. These Greek terms were translations of underlying Hebrew or Aramaic words, including talyā’, which meant both "young one" and "lamb," potentially linking the concept of the Servant to the "Lamb of God" in John's Gospel.