Helen Bond argues that Mark views Jesus’ death as the reason the temple was destroyed in 70 CE.  Bond notes in Mark, Mark thinks the temple was destroyed in 70CE because of sin and the Jewish leadership killing Jesus, like the first temple fell to the Babylonians because of sin.  Many thought the Jewish elite of Jesus’ time were corrupt.  Josephus notes in a plausibly authentic section of the TF that Jesus was executed by Pilate because he was accused “by the leading men among us,” the Jewish elite.  Similarly, the Jewish elite enlisted the Romans to deal with the doomsday nuisance of Jesus ben Ananias (62 CE). We see, for instance, the extensive legal loopholes in Mark’s satire of the highly corrupt trial of Jesus in front of the Jewish high council. Jesus was sent by God to test mankind, resulting in, in Paul’s words, sin becoming sinful beyond measure. Because of this, the Jews were judged.

These interpretations were shaped by the belief that God actively governed history, using tragedies to discipline and restore His people. With the destruction of the Temple in 70 CE and the loss of their homeland after Bar Kokhba, it was ‘as though‘ God was punishing them for a horrific crime like torturing and killing God’s beloved innocent Son. Jesus was thus analogous to the two angels’ visit to Lot in Genesis 19, which serves as both an investigation and a catalyst/test for the people’s vileness to become conspicuous, wanting to rape the angels. This is why Paul presents Jesus in Great Angel imagery. Ehrman in “How Jesus Became God” comments:

The Synoptics simply accept a different Christological view from Paul’s. They hold to exaltation Christologies and Paul holds to an incarnation Christology. That, in no small measure, is because Paul understood Christ to be an angel who became a human.

Christ as an Angel in Paul

Many people no doubt have the same experience I do on occasion, of reading something numerous times, over and over, and not having it register. I have read Paul’s letter to the Galatians literally hundreds of times in both English and Greek. But the clear import of what Paul says in Galatians 4:14 simply never registered with me, until, frankly, a few months ago. In this verse Paul indicates that Christ was an angel. The reason it never registered with me is because the statement is a bit obscure, and I had always interpreted it in an alternative way. Thanks to the work of other scholars, I now see the error of my ways.[1]

In the context of the verse Paul is reminding the Galatians of how they first received him when he was ill in their midst, and they helped restore him to health. This is what the verse in question says:

Even though my bodily condition was a test for you, you did not mock or despise me, but you received me as an angel of God, as Jesus Christ.

I had always simply read the verse to say that the Galatians had received Paul in his infirm state the way they would have received an angelic visitor, or even Christ himself. In fact the grammar of the Greek suggests something quite different. As the aforementioned Gieschen has argued, and has now been affirmed in a book on Christ as an angel by New Testament specialist Susan Garrett, the verse is not saying that the Galatians received Paul as an angel or as Christ; it is saying that they received him as they would an angel, such as Christ.[2] By clear implication, then, Christ is an angel.

As I indicated, the reason for reading the verse this way has to do with the Greek grammar. When Paul uses the construction “but as … as” he is not contrasting two things; he is stating that the two things are the same thing. We know this because Paul uses this grammatical construction in a couple of other places in his writings, and the meaning in these cases is unambiguous. For example, in 1 Corinthians 3:1 Paul says: “Brothers, I was not able to speak to you as spiritual people, but as fleshly people, as infants in Christ.” The last bit “but as…as” indicates two identifying features of the recipients of Paul’s letter: they are fleshly people and they are infants in Christ. These are not two contrasting statements; they modify each other. The same can be said of Paul’s comments in 2 Cor. 2:17, which also has this grammatical feature.

But this means that in Galatians 4:14 Paul is not contrasting Christ to an angel; he is equating him to an angel. Garrett goes a step further and argues that Gal. 4:14 indicates that Paul “identifies [Jesus Christ] with God’s chief angel” [p. 11].

If that’s the case, then virtually everything Paul ever says about Christ throughout his letters makes perfect sense. As the Angel of the Lord, Christ is a pre-existent being who is divine; he can be called God; and he is God’s manifestation on earth in human flesh. Paul says all these things about Christ, and in no passage more strikingly than in Philippians 2:6-11, a passage that is often called by scholars the “Philippians Hymn” or the “Christ Hymn of Philippians,” since it is widely thought to embody an early hymn or poem devoted to celebrating Christ and his incarnation.

My friend Charles Cosgrove, a life-long scholar of Paul who is also one of the world’s experts on music in the early Christian world, has convinced me that the passage could not have been an actual hymn that was sung, since it does not scan properly, as a musical piece, in the Greek. And so it may be a poem or even a kind of exalted prose composition. But what is clear is that it is an elevated reflection on Christ coming into the world (from heaven) for the sake of others and being glorified by God as a result. And it appears to be a passage Paul is quoting, one with which the Philippians themselves may well have already been familiar. In other words, it is another pre-Pauline tradition (see the discussion of Romans 1:3-4 on pp. xxx).