Zealot: The Life and Times of Jesus of Nazareth QUOTES

1 " The first century was an era of apocalyptic expectation among the Jews of Palestine, the unofficial Roman designation for the vast tract of land encompassing modern day Israel/Palestine as well as large parts of Jordan, Syria, and Lebanon (the land would not be officially called Palestine until after 135 C.E.) "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

2 " But, as in the rest of Galilee, the profits firm this increase in the means of production disproportionately benefited the large landowners and moneylenders who resided outside Capernaum: the wealthy priests in Judea and new urban elite in Sepphoris and Tiberias. The majority of Capernaum's residents had been left behind by the new Galilean economy. It would be these people whom Jesus would specifically target - those who found themselves cast to the fingers of society, whose lives had been disrupted by the rapid social and economic shifts taking place throughout Galilee. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

3 " Those who did know Jesus - those who followed him into Jerusalem as its king and helped him cleanse the Temple in God's name, who were there when he was arrested and who watched him die a lonely death - played a surprisingly small role in defining the movement Jesus left behing. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

4 " How one in the modern world views Jesus's miraculous actions is irrelevant. All that can be known is how the people of his time viewed them. And therein lies the historical evidence. For while debates raged within the early church over who Jesus was—a rabbi? the messiah? God incarnate?—there was never any debate, either among his followers or his detractors, about his role as an exorcist and miracle worker. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

5 " Paul may be an excellent source for those interested in the early formation of Christianity, but he is a poor guide for uncovering the historical Jesus. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

6 " Jesus was surely not the first exorcist to walk the shores of the Sea of Galilee. In first-century Palestine, professional wonder worker was a vocation as well established as that of woodworker or mason, and far better paid. Galilee especially abounded with charismatic fantasts claiming to channel the divine for a nominal fee. Yet from the perspective of the Galileans, what set Jesus apart from his fellow exorcists and healers is that he seemed to be providing his services free of charge. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

7 " Despite two millennia of Christian apologetics, the fact is that belief in a dying and rising messiah simply did not exist in Judaism. In the entirety of the Hebrew Bible there is not a single passage of scripture or prophecy about the promised messiah that even hints of his ignominious death, let alone his bodily resurrection. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

8 " Paul's portrayal of Jesus as Christ may sound familiar to contemporary Christians—it has since become the standard doctrine of the church—but it would have been downright bizarre to Jesus's Jewish followers. The transformation of the Nazarean into a divine, preexistent, literal son of God whose death and resurrection launch a new genus of eternal beings responsible for judging the world has no basis in any writings about Jesus that are even remotely contemporary with Paul's (a firm indication that Paul's Christ was likely his own creation). "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

9 " The choice between James’s vision of a Jewish religion anchored in the Law of Moses and derived from a Jewish nationalist who fought against Rome, and Paul’s vision of a Roman religion that divorced itself from Jewish provincialism and required nothing for salvation save belief in Christ, was not a difficult one for the second and third generations of Jesus’s followers to make.
Two thousand years later, the Christ of Paul’s creation has utterly subsumed the Jesus of history. The memory of the revolutionary zealot who walked across Galilee gathering an army of disciples with the goal of establishing the Kingdom of God on earth, the magnetic preacher who defied the authority of the Temple priesthood in Jerusalem, the radical Jewish nationalist who challenged the Roman occupation and lost, has been almost completely lost to history. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

10 " Scattered across the Roman Empire, it was only natural for the gospel writers to distance themselves from the Jewish independence movement by erasing, as much as possible, any hint of radicalism or violence, revolution or zealotry, from the story of Jesus, and to adapt Jesus's words and actions to the new political situation in which they found themselves. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

11 " But Jesus’s message was designed to be a direct challenge to the wealthy and the powerful, be they the occupiers in Rome, the collaborators in the Temple, or the new moneyed class in the Greek cities of Galilee. The message was simple: the Lord God had seen the suffering of the poor and dispossessed; he had heard their cries of anguish. And he was finally going to do something about it "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

12 " The overwhelming consensus is that the traditions contained within the epistle can confidently be traced to James the Just. That would make James’s epistle arguably one of the most important books in the New Testament. Because one sure way of uncovering what Jesus may have believed is to determine what his brother James believed. The first thing to note about James’s epistle is its passionate concern with the plight of the poor. This, in itself, is not surprising. The traditions all paint James as the champion of the destitute and dispossessed; it is how he earned his nickname, “the Just.” The Jerusalem assembly was founded by James upon the principle of service to the poor. There is even evidence to suggest that the first followers of Jesus who gathered under James’s leadership referred to themselves collectively as “the poor. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

13 " It was not unusual to be called Son of God in ancient Judaism. God calls David his son: “today I have begotten you” (Psalms 2:7). He even calls Israel his “first-born son” (Exodus 4:22). But in every case, Son of God is meant as a title, not a description. Paul’s view of Jesus as the literal son of God is without precedence in second Temple Judaism. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

14 " Thus began the long process of transforming Jesus from a revolutionary Jewish nationalist into a peaceful spiritual leader with no interest in any earthly matter. That was a Jesus the Romans could accept, and in fact did accept three centuries later when the Roman emperor Flavius Theodosius (d. 395) made the itinerant Jewish preacher’s movement the official religion of the state, and what we now recognize as orthodox Christianity was born. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

15 " There is no evidence that Jesus himself openly advocated violent actions. But he was certainly no pacifist. “Do not think that I have come to bring peace on earth. I have not come to bring peace, but the sword” (Matthew 10:34 | Luke 12:51). "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

16 " So commonplace was crucifixion in the Roman Empire that Cicero referred to it as “that plague.” Among the citizenry, the word “cross” (crux) became a popular and particularly vulgar taunt, akin to “go hang yourself. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

17 " These abiding words of the Beatitudes are, more than anything else, a promise of impending deliverance from subservience and foreign rule. They predict a radically new world order wherein the meek inherit the earth, the sick are healed, the weak become strong, the hungry are fed, and the poor are made rich. In the Kingdom of God, wealth will be redistributed and debts canceled. “The first shall be last and the last shall be first "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

18 " The very purpose of designing the Temple of Jerusalem as a series of ever more restrictive ingressions was to maintain the priestly monopoly over who can and cannot come into the presence of God and to what degree. The sick, the lame, the leper, the "demon-possessed," menstruating women, those with bodily discharges, those who had recently given birth—none of these were permitted to enter the Temple and take part in the rituals unless first purified according to the priestly code. With every leper cleansed, every paralytic healed, every demon cast out, Jesus was not only challenging that priestly code, he was invalidating the very purpose of the priesthood. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

19 " Zeal implied a strict adherence to the Torah and the Law, a refusal to serve any foreign master—to serve any human master at all—and an uncompromising devotion to the sovereignty of God. "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth

20 " Do not think that I have come to bring peace on earth. I have not come to bring peace, but the sword. MATTHEW 10:34 "

― Reza Aslan , Zealot: The Life and Times of Jesus of Nazareth