What do you think?
Rate this book
The Resurrection of Jesus: A Jewish Perspective
I accept the resurrection of Jesus not as an invention of the community of disciples, but as an historical event." When a leading orthodox Jew makes such a declaration, its significance can hardly be overstated. Pinchas Lapide is a rabbi and theologian who has specialized in the study of the New Testament. In this book he convincingly shows that an irreducible minimum of experience underlies the New Testament account of the resurrection, however much of the details of the narrative may be open to objection. He maintains that life after death is part of the Jewish faith experience, and that it is Jesus' messiahship, not his resurrection, which marks the division between Christianity and Judaism. Dr. Lapide quotes Moses Maimonides, the greatest Jewish thinker, in his support: All these matters which refer to Jesus of Nazareth...only served to make the way free for the King Messiah and to prepare the whole world for the worship of God with a united heart."
160 pages, Paperback
First published January 1, 1977
3 people are currently reading
119 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 8 of 8 reviews
May 16, 2023
Excellent book by a leading Jewish scholar. Lapide does a great job of tracking the theology of resurrection in Judaism. He also has a very fair approach to the historicity of the resurrection of Jesus. This book sheds a lot of light on the differences between Judaism and Christianity as well. The author has a much more nuanced take on the differences between the two than the average follower of either religion would have. While that wasn't the entire focus of the book, that is what I enjoyed learning about the most
January 20, 2014
Lapide offers a short, concise review, from a Jewish perspective, issues related to the resurrection of Jesus. He offers a few critical comments of the bodily resurrection of Jesus from both Jewish and Christian scholars. He points out that the concept of resurrection is portraited throughout history as recorded in Jewish scriptures and is an accepted part of Jewish theology and expectations. That said, the possibility of the bodily resurrection of Jesus is a concept that should be acceptable from the Jewish perspective. He points out that the story of the resurrection of Jesus stands unique to other similar stories. The afterevents in the lives of his followers compared to the followers of other martyrs is also unique. He comments that the inclusion of the testimony of women as to the resurrection of Jesus would be outside a normal convincing argument of the day. He suggests that the only realistic explanation of both the gospels and the impact of their message is that Jesus did indeed physically rise from the dead. He follows the teaching of Gamaliel in that the results of this message are in the plans of God in bringing people to a belief in God thus allowing for some common ground between Jews and Christians. He argues for a bodily resurrection of Jesus. He disputes the Christian intrepation. Short read. Well worth time to gain a different perspective.
August 27, 2024
A FASCINATING VIEW OF THE RESURRECTION FROM A JEWISH PERSPECTIVE
Pinchas Lapide (1922-1997) was a Orthodox Jewish theologian and Israeli historian and diplomat. In 1979, he wrote this book, and it actually made the "Religion" section of Time magazine (May 7, 1979 issue), because of his controversial thesis: "I accept the resurrection of Jesus not as an invention of the community of disciples, but as a historical event." He calls the resurrection the only way to explain the Easter faith, which "has to be recognized as a part of divine providence" and a tool to bring monotheism to Gentiles. Obviously, conservative Christian scholars viewed this "concession" as confirmation of the historical evidence for the resurrection.
But Lapide shows that such as event would not be so "miraculous" in a Jewish context; he cites cases of people in the Bible who reportedly never died, such as Enoch in Genesis 5:24, as well as people like Elijah, who in 2 Kings 2:11 reportedly ascended into heaven without dying; not to mention three people who were said to have been revived from the dead: a woman's son who was raised by Elijah in First Kings 17:17-24, a child who was raised by Elisha in Second Kings 4:32-36, and a man who was revived by contact with the bones of Elisha in Second Kings 13:20-21. So for Lapide, a 'resurrection from the dead' wouldn't necessarily mean that the person who was resurrected was divine, since "it was faith alone that enabled people to experience what the apostles called the resurrection."
Christians tend, however, to minimize or ignore Lapides' other comments, such as, "I cannot believe in the empty tomb nor in the angels in white garments nor in the opening of the heaven nor in the absurd miraculousness of the so-called 'Gospel of Peter.' All that belongs to the pious fraud of later generations..." and "I therefore can accept neither the messiahship of Jesus for the people of Israel nor the Pauline interpretation of the resurrection of Jesus."
This book is ESSENTIAL READING for anyone interested in the historical Jesus, Jewish perspectives on Jesus, and Jewish/Christian dialogue.
Pinchas Lapide (1922-1997) was a Orthodox Jewish theologian and Israeli historian and diplomat. In 1979, he wrote this book, and it actually made the "Religion" section of Time magazine (May 7, 1979 issue), because of his controversial thesis: "I accept the resurrection of Jesus not as an invention of the community of disciples, but as a historical event." He calls the resurrection the only way to explain the Easter faith, which "has to be recognized as a part of divine providence" and a tool to bring monotheism to Gentiles. Obviously, conservative Christian scholars viewed this "concession" as confirmation of the historical evidence for the resurrection.
But Lapide shows that such as event would not be so "miraculous" in a Jewish context; he cites cases of people in the Bible who reportedly never died, such as Enoch in Genesis 5:24, as well as people like Elijah, who in 2 Kings 2:11 reportedly ascended into heaven without dying; not to mention three people who were said to have been revived from the dead: a woman's son who was raised by Elijah in First Kings 17:17-24, a child who was raised by Elisha in Second Kings 4:32-36, and a man who was revived by contact with the bones of Elisha in Second Kings 13:20-21. So for Lapide, a 'resurrection from the dead' wouldn't necessarily mean that the person who was resurrected was divine, since "it was faith alone that enabled people to experience what the apostles called the resurrection."
Christians tend, however, to minimize or ignore Lapides' other comments, such as, "I cannot believe in the empty tomb nor in the angels in white garments nor in the opening of the heaven nor in the absurd miraculousness of the so-called 'Gospel of Peter.' All that belongs to the pious fraud of later generations..." and "I therefore can accept neither the messiahship of Jesus for the people of Israel nor the Pauline interpretation of the resurrection of Jesus."
This book is ESSENTIAL READING for anyone interested in the historical Jesus, Jewish perspectives on Jesus, and Jewish/Christian dialogue.
June 21, 2021
In this significant and perhaps just a bit strange of a book, notable Jewish scholar, Pinchas Lapine, argues for the historicity of the resurrection of Jesus. Yet (and here is the strange part) he did not feel the need to convert to Christianity. He argues that resurrection does not necessarily demonstrate messiah-ship. If Jesus was the messiah, he says, the full kingdom that Jews long for would have arrived. Christians proclaim the redeemer, but Jews still wait for the redemption, he says.
The body of the book charts the theology of resurrection in the Bible and Jewish theology. It is quite fascinating that several rabbi's and other Jewish saints all claimed to suffer a sacrificial death on behalf the sins of the people as well as claimed resurrection miracles in their ministries.
However, Lapine, I think, while oddly being convinced of the historical resurrection of Jesus, the actually claims surrounding the resurrection are treated with skepticism. Lapine in the last chapters speculates that Jesus was a radical prophet, executed at the hands of Rome and the Jewish leaders of the day, and God raised him up. He seems to downplay he claims to messiah-ship and divinity that caused the execution on the charge of blasphemy, in which, one must then ask: why would God resurrect a blaspheming prophet? In this regard, Lapine's treatment is uneven.
Still, really interesting book. Great exposition on the meaning of the resurrection in the Old Testament and rabbinical theology.
The body of the book charts the theology of resurrection in the Bible and Jewish theology. It is quite fascinating that several rabbi's and other Jewish saints all claimed to suffer a sacrificial death on behalf the sins of the people as well as claimed resurrection miracles in their ministries.
However, Lapine, I think, while oddly being convinced of the historical resurrection of Jesus, the actually claims surrounding the resurrection are treated with skepticism. Lapine in the last chapters speculates that Jesus was a radical prophet, executed at the hands of Rome and the Jewish leaders of the day, and God raised him up. He seems to downplay he claims to messiah-ship and divinity that caused the execution on the charge of blasphemy, in which, one must then ask: why would God resurrect a blaspheming prophet? In this regard, Lapine's treatment is uneven.
Still, really interesting book. Great exposition on the meaning of the resurrection in the Old Testament and rabbinical theology.
July 1, 2025
Lapide, a Jewish rabbi slightly post-WWII, does not believe in Jesus as Messiah much less God; but does believe in His real resurrection. The best part of his book is how he goes into detail on Jesus as a Jewish rabbi, resurrection as a miracle God has done often before in Judaism, and even quotes Hebrews 11 as a midrash on the binding of Isaac. As he says, the resurrection shows that "to God the LORD belongs deliverance from death".
What of Jesus' divinity? Messiahship? Lapide implies all that was later mythologizing. What's more, he implies (but doesn't state) that the resurrection was merely visions of Rabbi Jesus alive in Heaven. Lapide was far from Christianity (may God help him), but the good parts of this book are very good.
What of Jesus' divinity? Messiahship? Lapide implies all that was later mythologizing. What's more, he implies (but doesn't state) that the resurrection was merely visions of Rabbi Jesus alive in Heaven. Lapide was far from Christianity (may God help him), but the good parts of this book are very good.
May 4, 2024
The fact that this book exists is shocking and incredibly helpful in a few different ways.
1. It is the first full length book written from a traditional Jewish perspective on the ressurection of Jesus, and this orthodox rabbi concludes that the Ressurection Jesus is well precedented in Judaism and that it is a real historical event.
2. Pinchas Lapide remained orthodox his entire life, never accepting Jesus as the messiah even though he accepted his ressurection as a real event. His reasoning can shed a lot of light for Christians on what modern Judaism is (its very different than most imagine) so it can help build empathy and understanding between Christians and Jewish people.
1. It is the first full length book written from a traditional Jewish perspective on the ressurection of Jesus, and this orthodox rabbi concludes that the Ressurection Jesus is well precedented in Judaism and that it is a real historical event.
2. Pinchas Lapide remained orthodox his entire life, never accepting Jesus as the messiah even though he accepted his ressurection as a real event. His reasoning can shed a lot of light for Christians on what modern Judaism is (its very different than most imagine) so it can help build empathy and understanding between Christians and Jewish people.
June 25, 2015
This is a WONDERFUL BOOK for Christians and Jews to better understand their contentions and differences IN THE CONTEXT of their SHARED FAITH and scriptures. As a scholar of Jewish history and religion, Pinchas Lapide was an early voice in the interfaith dialogue that has so enriched both sides of the conversation.
This edition, including introduction, preface and references, is only 160 pages. You can read it in a day or two; or you can re-read it with time outs for thought and reflection. For instance, Lapide says that "For you Christians what is important is... the king; for us it is the kingdom" (p.12). I think this sentence summarizes a great deal that one must walk out in both modes of thinking to grasp. This is something Pinchas Lapide clearly did over many years; and his shared insights are eye-opening and clarifying.
What Lapide proposes is that the transformation and evangelism of the disciples as reported in historically valid documents is evidence of the real resurrection of Jesus of Nazareth. This resurrection, says Lapide, is fully compatible with traditional Judaism; BUT, resurrection is not a sign of messiahship. Jesus did not restore the Kingdom, as all can agree; and whether resurrected or not, cannot be the promised Messiah of Israel.
Nevertheless, Lapide believes that Jesus was a divinely sent prophet, whose teachings were brought to the gentile world to lead them to monotheism and prepare them for the coming Kingdom of Heaven.
"Lapide is convinced that perhaps only a Jew with an ear to the real ground underlying the sources will discover strong affinities with the Nazarene. And with well-pointed irony he claims to feel closer to Jesus than do many Christian theologians..." (p.9).
If you are interested in this subject, I recommend the recent YouTube interview with Jewish Athiest, David Bellhasen. Link: https://www.youtube.com/watch?v=Hj2BB...
This edition, including introduction, preface and references, is only 160 pages. You can read it in a day or two; or you can re-read it with time outs for thought and reflection. For instance, Lapide says that "For you Christians what is important is... the king; for us it is the kingdom" (p.12). I think this sentence summarizes a great deal that one must walk out in both modes of thinking to grasp. This is something Pinchas Lapide clearly did over many years; and his shared insights are eye-opening and clarifying.
What Lapide proposes is that the transformation and evangelism of the disciples as reported in historically valid documents is evidence of the real resurrection of Jesus of Nazareth. This resurrection, says Lapide, is fully compatible with traditional Judaism; BUT, resurrection is not a sign of messiahship. Jesus did not restore the Kingdom, as all can agree; and whether resurrected or not, cannot be the promised Messiah of Israel.
Nevertheless, Lapide believes that Jesus was a divinely sent prophet, whose teachings were brought to the gentile world to lead them to monotheism and prepare them for the coming Kingdom of Heaven.
"Lapide is convinced that perhaps only a Jew with an ear to the real ground underlying the sources will discover strong affinities with the Nazarene. And with well-pointed irony he claims to feel closer to Jesus than do many Christian theologians..." (p.9).
If you are interested in this subject, I recommend the recent YouTube interview with Jewish Athiest, David Bellhasen. Link: https://www.youtube.com/watch?v=Hj2BB...
October 27, 2011
As flawed (and in some ways dated) as Lapide's treatment of this topic is, his conclusion that Jesus did, in fact, physically rise from the dead. His explanation of the plausibility of this from within Jewish sources, as well as his connecting Jesus with the narrative of Isaiah 53, was especially both startling as well as enlightening.
Displaying 1 - 8 of 8 reviews