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This Thesis Has Been Submitted in Fulfilment of the Requirements for a Postgraduate Degree (E.G. Phd, Mphil, Dclinpsychol) at the University of Edinburgh This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. The Proskynesis of Jesus in the New Testament Writings by Ray M. Lozano A thesis submitted for the degree of PhD in New Testament Language, Literature, & Theology at the University of Edinburgh 2017 I declare that this thesis has been composed solely by myself and that it has not been submitted, in whole or in part, in any previous application for a degree. The work presented is entirely my own except where explicitly stated otherwise by reference or acknowledgment. Signature: Date: 25/08/2017 Abstract An intriguing literary feature of a number of New Testament writings is the depiction of Jesus as a recipient of proskynesis—that is, as an object of the Greek verb προσκυνέω. The term προσκυνέω is generally used in antiquity to express reverence directed toward a superior, often through prostration, but takes on more specific reverential connotations in individual instances, such as extending a respectful greeting to an elder, paying homage to a king, or giving cultic worship to a deity. In the NT writings, not only is the term frequently used for worship of Israel’s God (e.g., Matt 4:10; John 4:20–24; Rev 4:10) and for idolatrous worship of false gods (e.g., Matt 4:9; Acts 7:43; Rev 9:20), but it is also in some instances used to express a form of reverence considered inappropriate for God’s human and angelic servants (Acts 10:25–26; Rev 19:10; 22:8–9). In the numerous instances of Jesus as an object of προσκυνέω (e.g., Mark 5:6; Matt 2:11; 14:33; 28:17; Luke 24:52; John 9:38; Heb 1:6), he is not only portrayed legitimately receiving such reverence, but even doing so in a number of overtly striking scenes where he appears to be more than human. Surprisingly, there is very little thorough scholarly attention given to the significance(s) of Jesus as a recipient of proskynesis in the NT writings. Those who have discussed this NT phenomenon, whether in individual NT works or in the entirety of the NT writings, come to different conclusions regarding whether Jesus is reverenced/worshiped with proskynesis as a human figure or as a divine figure. The goal of this thesis is to determine the significance(s) of the proskynesis of Jesus in every NT writing that this literary phenomenon appears through an in-depth exegetical, literary- critical analysis of such works (the Gospel of Mark, the Gospel of Matthew, the Gospel of Luke and the Book of Acts, the Gospel of John, the Epistle to the Hebrews, and the Book of Revelation). It is argued in this thesis that each of these NT writings, in their own unique ways, presents Jesus as a divine figure uniquely and closely linked to the God of Israel in his reception of proskynesis. Lay Summary This study investigates the use of the Greek term προσκυνέω with Jesus as the object in the New Testament writings. Προσκυνέω is an interesting term because of its capacity to express various degrees of reverence directed toward a superior, from a respectful greeting of an elder, to homage paid to a king, to cultic worship paid to a god. When the term is used with reference to Jesus in the New Testament writings, one must carefully consider whether Jesus is portrayed receiving such reverence in a relatively weak sense as a merely human figure, or in a relatively strong sense as a divine figure. Since scholars are divided over this issue, a fresh, thorough examination of the New Testament material (Mark, Matthew, Luke-Acts, John, Hebrews, and Revelation) is in order. This study aims to demonstrate that each of these New Testament writings, in their own unique ways, presents Jesus as a divine figure uniquely and closely linked to the God of Israel in making him an object of προσκυνέω. Acknowledgments I am deeply grateful for the many people who came alongside me and supported me in various ways throughout my PhD studies at the University of Edinburgh. I am especially thankful for my supervisor, Professor Larry Hurtado, who not only provided helpful guidance and feedback every step of the way, but also saw me through the struggles of coming up with a new research topic when my original project had to be abandoned so late in my studies (even having on hand a few alternative research topics to explore!). I thoroughly enjoyed our many conversations in and out of the office, both thesis and non- thesis related. To my examiners, Professor Grant Macaskill and Professor Paul Foster, many thanks are due for their encouraging comments and for offering helpful suggestions for strengthening my thesis. I would also like to thank my secondary supervisor, Professor Helen Bond, for her involvement in the early stages of my PhD research and for the many opportunities to attend and host receptions for various stimulating CSCO events. Although I became much more of a hermit in my studies than I would have liked to have been, I was still fortunate to be blessed with many lifelong friendships made with fellow PhD students and faculty at New College, with colleagues at Prestonfield House, and with church family at Duncan Street Baptist Church. I am especially thankful for my family back home in California. I could not have made it without their constant support, prayers, and the many late night Skype chats. Lastly, I am most grateful to my Lord and Savior, Jesus Christ, to whom this work is ultimately dedicated. TABLE OF CONTENTS Introduction……………………………………………………………………………... 1 A. Justification for This Study…………………………………………………………… 2 B. Approach of This Study………………………………………………………………. 9 C. Outline of This Study………………………………………………………………… 13 Chapter 1: Προσκυνέω in the Cultural Context of the NT Writings……………… 15 A. Προσκυνέω in Greco-Roman Literature……………………………………………... 15 B. Προσκυνέω in the OT and in Early Jewish Literature……………………………….. 17 C. Conclusion…………………………………………………………………………… 32 Chapter 2: The Proskynesis of Jesus in the Gospel of Mark………………………... 34 A. The Proskynesis of Jesus by the Gerasene Demoniac………………………………. 34 B. The Proskynesis of Jesus by the Roman Soldiers…………………………………… 37 C. The Significance of the Proskynesis of Jesus in Mark………………………………. 37 D. Conclusion…………………………………………………………………………… 54 Chapter 3: The Proskynesis of Jesus in the Gospel of Matthew……………………. 56 A. The Proskynesis of God……………………………………………………………... 57 B. The Proskynesis of Jesus…………………………………………………………….. 59 1. By the Magi at Jesus’ Birth………………………………………………….. 59 2. By Various Suppliants throughout Jesus’ Earthly Ministry…………………. 61 3. By the Disciples at Jesus’ Theophanic Walk upon the Sea…………………. 63 4. By the Women and the Disciples at Jesus’ Resurrection Appearances……... 67 C. The Significance of the Proskynesis of Jesus in Matthew…………………………... 74 D. Conclusion…………………………………………………………………………… 98 Chapter 4: The Proskynesis of Jesus in the Gospel of Luke and the Book of Acts.. 100 A. The Proskynesis of God……………………………………………………………. 100 B. The Proskynesis of False Gods……………………………………………………... 102 C. The Proskynesis of Peter…….……………………………………………………… 102 D. The Proskynesis of Jesus by the Disciples at His Ascension………………………. 108 E. The Significance of the Proskynesis of Jesus in Luke-Acts…………………………114 F. Conclusion…………………………………………………………………………... 121 Chapter 5: The Proskynesis of Jesus in the Gospel of John….…………………….. 123 A. The Proskynesis of God…………………………………………………………….. 123 B. The Proskynesis of Jesus by the Formerly Blind Man……………………………... 130 C. The Significance of the Proskynesis of Jesus in John……………………………… 133 D. Conclusion………………………………………………………………………….. 142 Chapter 6: The Proskynesis of Jesus in the Epistle to the Hebrews………………. 144 A. The Proskynesis of Jesus by the Angels……………………………………………. 144 B. The Significance of the Proskynesis of Jesus in Hebrews…………………………. 154 C. Conclusion………………………………………………………………………….. 174 Chapter 7: The Proskynesis of Jesus in the Book of Revelation…………………... 176 A. The Proskynesis of God……………………………………………………………. 176 B. The Proskynesis of Evil Figures……………………………………………………. 178 C. The Proskynesis of Angels…………………………………………………………. 183 D. The Proskynesis of the Philadelphian Christians……………………………………187 E. The Proskynesis of Jesus by Heavenly Beings………………………………………188 F. The Significance of the Proskynesis of Jesus in Revelation………………………... 200 G. Conclusion………………………………………………………………………….. 210 Conclusion…………………………………………………………………………….. 212 A. Summary of Findings………………………………………………………………. 212 B. Significant Points of Commonality………………………………………………… 216 C. Final Overall Assessment…………………………………………………………... 219 Bibliography…………………………………………………………………………... 222 Introduction An intriguing literary feature of a number of NT writings that has received very little adequate, comprehensive scholarly attention is the depiction of Jesus as a recipient of proskynesis—i.e., as an object of the Greek verb προσκυνέω.1 In the broadest, most basic sense of the term, προσκυνέω signifies reverence directed toward a superior, typically through prostration. More specific instances of the use of the term reveal its capacity to run the reverential gamut, from designating a simple respectful greeting of an elder, to designating homage paid to a king, to designating cultic worship of a deity. An initial overview of the sixty occurrences of προσκυνέω2 in the NT already gives the impression that there does indeed appear to be something quite significant in those numerous instances where it is Jesus who is made the object of προσκυνέω.
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