Thursday, June 4, 2026

Neanderthals were not a different species

 


 

“… some human populations such as Australian aboriginals indeed share with archaic humans like Neanderthals a robust skull with pronounced brow ridges, which [led] Darwin’s bulldog, Thomas Huxley (in Lyell 1863), to compare

them with Neanderthals”.

 Günter Bechly

 

  

This comes as no surprise whatsoever to me (Damien Mackey).

See e.g. my articles:

 

Neanderthals need to be re-written

 

(5) Neanderthals need to be rewritten

 

Messing with the Neanderthals

 

(5) Messing with the Neanderthals

 

Neanderthals could speak

 

(5) Neanderthals could speak

 

See also Dr. Jack Cuozzo’s book (Buried Alive).

 

We read at:

New Evidence for Human Nature of Neanderthals | Science and Culture Today

 

Fossil Friday: New Evidence for the Human Nature of Neanderthals

Günter Bechly

February 2, 2024

 

The reconstruction of Neanderthal appearance and behavior has quite a checkered history. After an initial controversy over whether the fossils really represent ancient humans or just malformed modern humans, Neanderthals were described in 1864 as distinct hominin species, Homo neanderthalensis. For a long time they were considered as brutish cavemen with a club and almost gorilla-like appearance.

 

Then the scientific opinion shifted and Neanderthals were more and more recognized as human-like and even as geniuses of the ice age (Husemann 2005Finlayson 2019), based on an avalanche of new evidence for complex human behavior (Nowell 2023Vernimmen 2023). We now know that Neanderthals used fire (Angelucci et al. 2023), buried their dead (Balzeau et al. 2020Dockdrill 2020), created stone circles (Jaubert et al. 2016Callaway 2016) and bone tools (Soressi et al. 2013), made jewellery from eagle talons (Radovčić et al. 2015Rodríguez-Hidalgo et al. 2019) and used feathers as body decoration (Peresani et al. 2011Finlayson et al. 2012), made cave art with paintings and engravings (Rodríguez-Vidal et al. 2014Hoffmann et al. 2018aMarquet et al. 2023), played music with bone flutes (Turk et al. 2018), used ochre as pigment (Roebroeks et al. 2012Hoffmann et al. 2018b) and sophisticated fibre technology (Hardy et al. 2020), produced flour from processed plants (Mariotti Lippi et al. 2023), dived for seafood (Villa et al. 2020), cooked food and self-medicated with herbal painkillers and antibiotics (Hardy et al. 2012Weyrich et al. 2017), and even produced glue from birch bark with a complex chemical procedure (Blessing & Schmidt 2021Schmidt et al. 2023).

 

New Anatomic Data

 

But it is not just new evidence for Neanderthal behavior that overturned our previous crude image of Neanderthals as dumb brutes, but also new anatomic data. Contrary to earlier beliefs, more recent studies have demonstrated a fully upright posture with typical human spinal curvature called lordosis (Haeusler et al. 2019). The latter authors concluded that “after more than a century of alternative views, it should be apparent that there is nothing in Neandertal pelvic or vertebral morphology that rejects their possession of spinal curvatures well within the ranges of variation of healthy recent humans.” 

 

There even exists compelling new evidence for hearing and speech capacities (Conde-Valverde et al. 2021), which “demonstrates that the Neanderthals possessed a communication system that was as complex and efficient as modern human speech” (Starr 2021).

 

Correlated with this fundamental rethinking of Neanderthals (Nowell 2023) in terms of their anatomy, culture, and mental capabilities, their classification has also changed over time. At first they were considered as a different species, Homo neanderthalensis, then they were just considered as a subspecies of modern humans, Homo sapiens, and since the late 1990s again as “an unambiguously demarcated morphospecies” (Tattersall & Schwartz 2006; also see Harvati et al. 2004Márquez et al. 2014, and Wynn et al. 2016). The new field of paleogenomics brought insight into their DNA (Green et al. 2010), which was considered as sufficiently dissimilar to warrant a separate species status again (Clarke 2016), even though there was also evidence for hybridization and genetic admixture with modern humans (Meneganzin & Bernardi 2023). Paleogeneticist and Nobel laureate Svante Pääbo (2014) called the controversy of the species status of Neanderthals as unresolvable, because of the arbitrariness and fuzziness of species concepts (also see Meneganzin & Bernardi 2023Nowell 2023, and Stringer 2023). The controversy still continues as is evident from a recent article titled “Are Neanderthals and Homo sapiens the same species?” (Heidt 2023), which discusses the fact that “scientists have been vollying the question back and forth for more than a century”. Nowell (2023) wrote: “From their initial discovery until today, Neandertals have shifted between “being recognized as human or being pushed to the constitutive outside of humanness,” what Drell (2000, p. 15) describes as “the oscillating dichotomy of Same and Other.”

 

Of course, the undeniable evidence for significant and common genetic admixture (Kuhlwilm et al. 2016Villanea & Schraiber 2019Callaway 2021), which makes up 1-4 percent of the modern human genome (Reilly et al. 2022), would suggest that Neanderthals and modern humans shared a common gene pool and belonged to the same biospecies. Even the skeptic and ID opponent Michael Shermer (2010) agreed in an article for Scientific American that the genomic evidence suggests that our Neanderthal brethren were not a separate species. Strong reproductive isolation barriers that limited the amount of introgression were proposed by Overmann & Coolidge (2013), but many experts remain unconvinced. Paleoanthropologist Bence Viola from the University of Toronto said (quoted in Vernimmen 2023): “Homo sapiens clearly recognized Neanderthals as mating partners, which suggests they thought of them as humans — maybe ‘the weird guys living behind the mountains,’ but still, fellow humans.”

 

But what do we make of the anatomical differences between Neanderthals and modern humans? Don’t they support a separate species status? Actually, this would not follow even if the differences lay outside the range of variability of modern humans, because that is also the case in many other subspecies of living animals. However, some human populations such as Australian aboriginals indeed share with archaic humans like Neanderthals a robust skull with pronounced brow ridges, which [led] Darwin’s bulldog, Thomas Huxley (in Lyell 1863), to compare them with Neanderthals.

 

Of course this also had some typical Darwinist racist connotations. Just like Neanderthals, native Australians were considered primitive and inferior. Nevertheless, the similarities are real and have been confirmed by modern anatomical studies (e.g., Wolpoff & Caspari 1996), which concluded that “the interpretation of Neanderthals as a different species is very unlikely.” ….

 

 

Wednesday, June 3, 2026

Neanderthals could speak

 



 

“As well as archaeological artefacts, researchers also point to similarities

in their vocal anatomy with modern humans and their known cognitive abilities. Neanderthals had larger brains, on average, than modern humans and while

this doesn’t mean they were necessarily smarter, it does suggest they were

a highly intelligent species - just like us”.

Will Newton

 

This comes as no surprise whatsoever to me (Damien Mackey).

See e.g. my articles:

 

Neanderthals need to be re-written

 

(5) Neanderthals need to be rewritten

 

Messing with the Neanderthals

 

(5) Messing with the Neanderthals

 

See also Dr. Jack Cuozzo’s book:

 

And, again:

 

New Shocking Discovery About Neanderthals Changes EVERYTHING!

 

Recent discoveries have revealed that Neanderthals and Homo sapiens in the mid-Middle Paleolithic Levant not only coexisted but actively interacted, sharing technology, lifestyles, and burial customs. These interactions fostered cultural exchange, social complexity, and behavioral innovations, such as formal burial practices and the symbolic use of ochre for decoration. The findings suggest that human connections, rather than isolation, were key drivers of technological and cultural advancements, highlighting the Levant as a crucial crossroads in early human history.

 

We read at:

They interbred – but could humans and neanderthals actually talk to each other? | Discover Wildlife

 

They interbred – but could humans and neanderthals actually talk to each other?

 

Our ancestors lived alongside Neanderthals for nearly 200,000 years [sic], often interbreeding with them. But could they understand one another?

….

Will Newton

 

Published: May 25, 2026 at 2:46 am


 

We might be the only species of human alive today, but just a few hundred thousand years ago [sic] there were a handful of different species living across the world.

 

The Neanderthals were one of these species, and … they’re our closest cousins.

 

….

 

How closely related are we to Neanderthals?

 

It was long thought that we (Homo sapiens) evolved from Neanderthals (Homo neanderthalensis) and that these stocky ‘almost-humans’ were a transitional phase between chimpanzees and modern humans. This ‘March of Progress’-style image is often how our evolutionary history is depicted, but it couldn’t be further from the truth.

 

 

Instead, modern humans and Neanderthals are sister species that evolved from the same common ancestor [sic], diverging from one another roughly half-a-million years ago. As a species, Neanderthals emerged earlier than modern humans, roughly 400,000 years ago compared to 300,000 years ago, but it wasn’t until 130,000 years ago that ‘classic Neanderthals’ really appeared.

….

Regardless of who this common ancestor was, genetic studies show that Neanderthals are our closest relatives and share up to 99.7% of our DNA. These similarities run so deep that some suggest Neanderthals may actually represent a subspecies of Homo sapiens and should be renamed Homo sapiens neanderthalensis.

 

Could Neanderthals speak?

 

The linguistic ability of Neanderthals has long been debated. From their discovery in the mid 19th century until quite recently, they were often portrayed as dim-witted ‘cavemen’, their communicative abilities thought to be limited to grunts and simple gestures.

….

 

It’s clear from the wealth of archaeological artefacts left by Neanderthals alone that this was simply not the case. The discovery of clothes, jewellery, weapons, and sophisticated homes crafted by Neanderthals paint a picture of people who could not only communicate, but collaborate and even create art.

 

As well as archaeological artefacts, researchers also point to similarities in their vocal anatomy with modern humans and their known cognitive abilities. Neanderthals had larger brains, on average, than modern humans and while this doesn’t mean they were necessarily smarter, it does suggest they were a highly intelligent species - just like us.

 

In order to find out just how well Neanderthals could speak, a team of researchers from the University of Iowa examined their genetic code for genomic regions known as ‘human ancestor quickly evolving regions’, or HAQERS. These aren’t genes, rather sequences that affect how and when certain genes are expressed, and they’ve been shown to have a large effect on human language development.

 

What these researchers found as part of a study published in April, 2026, surprised them. Neanderthals not only had HAQERS, but they were even more prominent than those found in humans today ….

 

If that was the case, and Neanderthals were capable of language, surely they could have found ways to communicate with the humans they bumped into - right?

 

Could humans and Neanderthals communicate?

 

It’s clear, based on the genetic evidence, that humans and Neanderthals regularly ‘bumped’ into one another - in more ways than one…

 

In 2010, researchers successfully sequenced the Neanderthal genome and discovered that modern humans of non-African descent carry roughly 2% Neanderthal DNA in their genomes. Some populations carry even more: the proportion in East Asian populations can be as high as 4%!

 

This genetic evidence proves that humans and Neanderthals interbred quite regularly, and suggests some may have even lived together in mixed groups. The individuals living in these mixed groups, nurturing and raising hybrid offspring, must have been able to communicate to some degree. ….

 

Wednesday, May 27, 2026

Which Simon resisted the Seleucids, and which Simon fought with Titus?

 

 


by 

Damien F. Mackey

 

 

 

The era of king Antiochus ‘Epiphanes’ (c. 175–164 BC, conventional dating)

must be lowered on the timescale by a bit over a century and a half,

to align with the Nativity of Jesus Christ.

 

 

 

According to the conventional pattern of ancient history, the dates and the succession of Jewish resistance fighters named Simon would go like this:

 

·       Simon ‘Thassi’ the Hasmonaean (d. 135 BC) fought in the Maccabean wars against king Antiochus ‘Epiphanes’ and his Seleucid (Greek) successors, and eventually became a great leader over Jerusalem;

·       Simon bar Giora (d. 70 AD) fought in the First Jewish Revolt against the Romans (66-70 AD), Vespasian and Titus, was subsequently defeated, captured and killed;

·       Simon bar Kochba (d. 135 AD) led the Second Jewish Revolt (135-135 AD) against Rome’s emperor Hadrian (135-135 AD), and was subsequently defeated and killed.

 

That is a collection of three notable leaders named Simon, fighting, variously, Greeks and Romans, over a span of almost three centuries (135 BC – 135 AD).

 

Let us consider these three names in turn and what I think may really have happened.

 

Simon ‘Thassi’ the Hasmonaean

 

While this Simon, so wonderfully eulogised in Sirach 50, “The greatest of his brothers and the pride of his people …”, is firmly established historically insofar as he was a leader of the known Maccabean resistance against the Seleucid Greeks, there are – in my opinion only (for I know of no one else at this stage who shares this outlook) – at least two absolutely bell-ringing alterations that need to be made to the conventional view about the Maccabees and the Seleucid tyrant king, Antiochus ‘Epiphanes’.

 

The first one is that the era of king Antiochus (c. 175–164 BC, conventional dating) must be lowered on the timescale by a bit over a century and a half, to align with the Nativity of Jesus Christ.

 

Yes, that is admittedly a startling claim!  

 

For its justification, see e.g. my articles:

 

 

Judas the Galilean vitally links Maccabean era to Daniel 2’s “rock cut out of a mountain”

 

(6) Judas the Galilean vitally links Maccabean era to Daniel 2’s “rock cut out of a mountain”

 

Judas Maccabeus may be essential to establishing the chronology of the Child Jesus

 

(5) Judas Maccabeus may be essential to establishing the chronology of the Child Jesus

 

Religious war raging in Judah during the Infancy of Jesus

 

(6) Religious war raging in Judah during the Infancy of Jesus

 

The second one, which must dramatically affect the history and circumstances of our third-mentioned Simon (above): “Simon bar Kochba (d. 135 AD) led the Second Jewish Revolt (135-135 AD) against Rome’s emperor Hadrian (135-135 AD), and was subsequently defeated and killed”, is that Luke’s census emperor “Caesar Augustus” (Luke 2:1) was the same ruler as the emperor Hadrian.

 

Yes, again, that is admittedly a startling claim! 

 

For its justification, see e.g. my article:

 

Time to consider Hadrian, that ‘mirror-image’ of Antiochus Epiphanes, as also the census emperor Augustus

 

(5) Time to consider Hadrian, that 'mirror-image' of Antiochus Epiphanes, as also the census emperor Augustus

 

In other words, Antiochus ‘Epiphanes’/Augustus/Hadrian all coagulate into just the one emperor at the time of the Nativity census.

This was a Seleucid Greek, not a Roman, era.

 

This now means that there was no Second Jewish Revolt (135-135 AD) against Rome, nor could there have been after the apocalyptic destructions of 70 AD under general Titus. This particular revolt against the “Grecophile”, Hadrian, has been confused with the Maccabean revolt more than half a century before the 70 AD destruction.

 

If Antiochus ‘Epiphanes’ was Hadrian, then does that mean, as I had previously thought, that Hadrian’s supposed adversary, Simon bar Kochba, was a Maccabee, presumably Simon ‘Thassi’ the Hasmonaean?

 

Back to that in a moment.

 

Simon bar Giora (d. 70 AD). What we read above about him, that he “fought in the First Jewish Revolt against the Romans (66-70 AD), Vespasian and Titus, was subsequently defeated, captured and killed”, still holds firm, as does our first Simon, “Thassi”. Nor is there apparently any need, as there was in the case of the Maccabean era, to chime in with any bell-ringing historical revisions.

 

Simon bar Kochba

 

He is not terribly well known.

 

In answer to my own question (above): “If Antiochus ‘Epiphanes’ was Hadrian, then does that mean, as I had previously thought, that Hadrian’s supposed adversary, Simon bar Kochba, was a Maccabee, presumably Simon ‘Thassi’ the Hasmonaean?”, I would now say, NO, they are far too different.

 

The correct match for the poorly known Simon bar Kochba is, not Simon “Thassi”, but the later revolutionary, Simon bar Giora.

“Ben Kozba [Kochba] further proclaimed himself as the Messiah …”: Bar Kokhba Revolt - Chabad.org and this was also the situation with:

 

Simon Giora aspiring to be a Messiah King

 

(7) Simon Giora aspiring to be a Messiah King

 

It was not the case, however, with the noble Simon “Thassi”.

 

Historically, Simon bar Kochba and emperor Hadrian could never have crossed paths.

 

Summing it all up

 

The first Jewish ‘revolt’, war of resistance, was the successful Maccabean one against the Greek tyrant king Antiochus ‘Epiphanes’, to be re-identified, further, as Augustus-Hadrian, and to be significantly re-dated to the time of the census and the Nativity of Jesus Christ, the true Messianic Star.

 

The Simon involved in this actual war of resistance was Simon “Thassi” the Hasmonaean.

 

The second revolt, historically known as the First Jewish Revolt, was basically as we know it, raging from c. 66-70 AD.

Simon bar Giora and others were pitted against the invading Vespasian and Titus.

 

It is this one, rather than the Maccabean resistance war against the emperor Hadrian, that I think must also have involved Simon Bar Kochba, who would be a good like-fit for Simon bar Giora: The Other “Messiahs” | Tactical Christianity

“Jesus was not the only messianic figure to appear in ancient Palestine.  The Jewish people of the first century were waiting for a messiah who would rise up to free them from Roman rule – and a number of seeming messiahs did appear (Acts 5:37). Two of the most important of these supposed messiahs were Simon bar Giora and Simeon bar Kosevah [Kochba]”.

 

Simon Bar Giora - Livius

“Bar Giora coins bore the legend "Redemption of Zion", indicating that there was a religious aspect to Simon's bid for power”.

 

Previously I wrote:

 

The nail in the coffin of the textbook history for these times, I had written, was that Simon Bar Kochba issued coins depicting “The Redemption of Israel” - oh, yes, and so did Simon Bar Giora do the exact same thing. And, guess what was depicted on Bar Kochba’s coins?: THE TEMPLE OF JERUSALEM, which I believe he was so desperately defending, with the Ark of the Covenant inside it, and a star, his own star, depicted over the Temple. ….

 

By contrast with the other Simon, “Thassi”, Simon bar Giora was an unworthy character with Messianic pretensions: Simon Bar Giora

“Simon, thinking he might be able to astonish and elude the Romans, put on a white frock, and buttoned upon him a purple cloak, and appeared out of the ground in the place where the temple had formerly been. At the first, indeed, those that saw him were greatly astonished, and stood still where they were; but afterward they came nearer to him, and asked him who he was. Now Simon would not tell them, but bid them call for their captain; and when they ran to call him, Terentius Rufus (who was left to command the army there) came to Simon, and learned of him the whole truth, and kept him in bonds, and let Titus know that he was taken. Thus did God bring this man to be punished for what bitter and savage tyranny he had exercised against his countrymen. [Flavius Josephus, Jewish War 7.26-32]”

 

For further consideration

 

There is yet another Simon name, the bearer of which may possibly also be able to be fitted into our now composite revolutionary messianic character, Simon bar Giora/ Kochba, and that is the perfidious Simon Magus:

 

Simon Magus was a Son of Perdition

 

(9) Simon Magus was a Son of Perdition

 

Jezebel of Revelation 2 may have been Helena, the wife of Simon Magus

 

(10) Jezebel of Revelation 2 may have been Helena, the wife of Simon Magus

 

 

Monday, May 25, 2026

Simon Giora aspiring to be a Messiah King

 



by

Damien F. Mackey

 

 

“Josephus relates that Simeon suddenly appeared among the Temple ruins,

as though out of the bowels of the earth, dressed in white and covered with a

purple mantle. At the sight of him the Romans were terrified, but after recovering from their fear, bound him in chains. His strange appearance was probably connected with messianic expectations on his part …”.

 

Simeon Bar Giora | Jewish Virtual Library

  

Simeon Bar Giora

(D. 70 C.E.)


BAR GIORA, SIMEON, Jewish military leader in the war against Rome (66–70 C.E.). Simeon was born, according to Josephus, in *Gerasa, a large Hellenistic city in Transjordan, where the Jews lived in peace with the city's non-Jewish population. Some scholars, however, identify his birthplace with the village of Jerash in the neighborhood of Hartuv (Press, Ere, 1 (19512), 174, S.V. Geresh), others with Kefar Jorish near Shechem on the grounds that Simeon's activity began in its vicinity, i.e., in the province of Acrabatene. Since the word giora means proselyte in Aramaic, many scholars hold that his father was a convert to Judaism. The main source of information about Simeon is Josephus who is to be treated with circumspection, especially where an appraisal of the man and his activities are concerned, since Josephus entertained feelings of intense animosity toward him.

 

Simeon, already apparently known as a partisan leader, first distinguished himself in the battle at Beth-Horon against *Cestius Gallus (66 C.E.), in which the Jews inflicted a crushing defeat on the Roman army.

 

Despite this achievement, however, Simeon was relegated to the background, since in Jerusalem the moderate party in control was disposed to come to terms with Rome.

 

Simeon gathered around him a band of ardent patriots and, according to Josephus, engaged in brigandage. It is obvious, however, even from Josephus' own biased account, that these acts of "brigandage" were military operations conducted by the rebels under the leadership of Simeon against their internal enemies, opponents of the revolt, and sympathizers with Rome. In retaliation for these operations, the forces of the moderate government in Jerusalem compelled Simeon to take refuge among the *Sicarii who, under the command of *Eleazar b. Jair, had captured *Masada. For a time Simeon remained with them, taking part in their raids. Subsequently leaving them, he parted company, and "terrorized" the southern part of Ere Israel. Although growing increasingly stronger, he was unable to capture Jerusalem. The Zealots in Jerusalem, who were fearful of him, seized his wife but released her because of his threats. In addition to his continuous war against the party in control in Jerusalem, Simeon also fought against the Idumeans and succeeded in occupying Idumea with the help of supporters among the Idumeans themselves. Hebron, too, fell into his hands. In April 69 C.E. he entered Jerusalem, the gates of the city having been opened to him by the enemies of *John of Giscala, who had called on Simeon to come to their aid.

 

Simeon thus gained control of the larger part of Jerusalem, both of the Upper and a considerable section of the Lower City.

 

The struggle between Simeon and John of Giscala continued. Constant hostilities were waged between them in the city, and came to an end only when Titus' forces reached the outskirts of Jerusalem (April 70 C.E.). Although all the rebels joined together during the siege to fight against the Romans and performed deeds of astounding bravery, the advantage enjoyed by the Roman army proved decisive. The Temple was burned and the devastated city captured by the enemy.

 

Simeon and several of his most loyal friends hid in an underground passage among the ruins, but, unable to escape, Simeon finally surrendered to the Romans and was taken prisoner.

 

The circumstances of his surrender were extremely strange.

 

Josephus relates that Simeon suddenly appeared among the Temple ruins, as though out of the bowels of the earth, dressed in white and covered with a purple mantle. At the sight of him the Romans were terrified, but after recovering from their fear, bound him in chains. His strange appearance was probably connected with messianic expectations on his part; or by submitting to the victorious enemy he may have deliberately invited martyrdom.

 

Simeon was led as a prisoner in the triumphal procession held in Rome by Vespasian and his sons to celebrate their victory over the Jews.

 

Scourged all the way, he was taken to the Mamertine prison, at the northeast end of the Forum, and executed at the moment of the culmination of the triumph. That he and not John of Giscala played this part in the triumphal procession shows that the Romans regarded him as the most important leader in Jerusalem and as the rebel commander. This is evident from other extant information as well. His army was far larger than that of his rivals, having numbered about 15,000 at the beginning of the siege of Jerusalem. His soldiers were also the best organized and disciplined. The fact that he was invited to Jerusalem by the priests and the people may have provided him with some legal basis for his leadership, although not all the patriot elements recognized his authority. Since information about them is very sparse, it is difficult to comprehend and explain the basis of the conflict between their different parties. At times it is even difficult to distinguish between the parties themselves. Nevertheless, from extant information it would appear that Simeon b. Giora was the leader of a clear eschatological trend in the movement of rebellion against Rome, and possibly filled the role of "king messiah" within the complex of eschatological beliefs held by his followers. His exceptional bravery and daring, mentioned by Josephus, undoubtedly attracted many to him, and won him preeminence among the rebel leaders. In contrast to the bitter hostility that existed between him and John of Giscala, there was a measure of understanding between him and the Sicarii at Masada.

 

Conspicuous among Simeon's characteristics was the enmity he bore toward the rich and the sympathy he showed to the poor, even to the extent of freeing slaves. This approach of his doubtless had its origin in his party's social outlook, opposed as it was to the existing order also in regard to the economic system and social justice.

 

Jay F. Guin (2016) goes so far as to identify the extraordinary Simeon Giora as Saint Paul’s man of sin:

2 Thessalonians: 2:3-12 (Wrapping Up the Man of Lawlessness) | One In Jesus

 

2 Thessalonians: 2:3-12 (Wrapping Up the Man of Lawlessness)

 

Closing thoughts

 

So I started with just the text and Gordon Fee’s commentary on 2 Thess. And I soon worked with just the text as I found Fee too unwilling to consider the possibility that these events had already happened. He prefers a metaphorical interpretation — an interpretation that doesn’t really serve Paul’s purposes in writing 2 Thessalonians.

If we assume that Paul is right (and that 2 Thess isn’t some so-called Deutero-Pauline text but truly honest-to-God inspired scripture), then there has to be an answer. Follow the evidence.

 

When I finished my own, independent study, I went through over a dozen commentaries and found that nearly all offer no theory at all. Some suggest that Paul is offering a metaphor for any rebellious leader (seriously?). Some assume the Left Behind theory. Some list obviously absurd interpretations (Hitler, Stalin, the Pope) to demonstrate the impossibility of knowing what is meant. Some conflate this text with the mark of the antichrist, the beast, 666, and all that — which is unwarranted. He’s not called a beast or given a number by Paul. We can’t just assume to be true what we wish to be true.

 

Regarding Luke 17:23, Evans notes,

 

In Luke’s church the tragic war with Rome (A.D. 66–70) may very possibly be in mind. Many Jews followed a would-be messiah named Simon bar Giora (as well as other leaders). Through his leadership it was hoped that Rome would be defeated and the kingdom of God inaugurated. These hopes and aspirations proved to be unfounded, and the city of Jerusalem, along with its temple, was destroyed.

Craig A. Evans, Luke, Understanding the Bible Commentary Series, (Grand Rapids, MI: Baker Books, 1990), 264.

 

Regarding Matt 24:26,

 

Such “false Messiahs and false prophets” active during the siege might include Simon bar-Giora (Josephus, War 4.503–544 etc.) who was regarded as a “king” (510) and eventually paraded and executed in the Roman triumph as “the enemy’s general” (War 7.153–154), and also “many” false prophets noted anonymously in War 6.285–288; that last passage goes on to relate (6.289–300) a series of signs and wonders occurring in the period before the city was destroyed which some took (wrongly) to be omens of deliverance.

 

R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament, (Grand Rapids, MI: Wm. B. Eerdmans Publication Co., 2007).

Menahem and Simon bar-Giora, two of the would-be messiahs of the war against Rome (A.D. 66–70), presented themselves in public in the Temple before being killed, one by rival Jews, the other by the Romans during Titus’s triumph. 

N. T. Wright, The Challenge of Jesus: Rediscovering Who Jesus Was and Is, (Downers Grove, IL: InterVarsity Press, 1999), 63.

 

Thus, the historians agree that Simon bar Giora made fairly prominent messianic claims, was the primary leader of the rebellion against Rome (the Romans made a point to execute him in Rome), and a brutal, cruel leader. It’s easy to imagine Paul, with apostolic foresight, speaking very harshly of someone claiming to be the Messiah (and so denying Jesus) and leading God’s people into a futile, suicidal, brutal war with the Romans against the announced will of God. The language of 2 Thessalonians has the tone appropriate to such a person.

 

Some argue that Paul seems to be arguing that the Rebel will appear just before the Second Coming, but this same claim could be made as to Jesus’ words in Matt 24 — and yet they aren’t right. I think we’re unconsciously reading our own traditions — the Anti-Christ theories — into the text.

 

For Paul’s original readers, if he’d covered Jesus’ speech over Jerusalem recorded in Matthew 24 in his teaching with the Thessalonians — and why not? — then he’d quite naturally say that, obviously, since Jerusalem is not yet fallen, the Second Coming hasn’t yet happened. Indeed, the only thing we know for sure regarding the timing of the Second Coming from the scriptures is that it would occur after Jerusalem is destroyed!

 

With one exception [1], no one that I’ve found associates Simon bar Giora with the Man of Lawlessness because most don’t see Paul as talking about the destruction of Jerusalem — and yet based on the Gospels, the destruction of Jerusalem is the ONLY thing Paul could be talking about because it’s the ONLY event that Jesus assures his followers will precede the Second Coming. And it seems unlikely that in the same series of letters in which Paul says the Second Coming will come “as a thief in the night” that he’d be adding to the events that make the timing knowable.

 

Paul himself says he’s repeating lessons already taught. And it makes perfect sense that the lesson taught in Matt 24 would have been a part of Paul’s teaching. After all, in 15 years, the Temple would be destroyed and Jerusalem would fall. His students needed to know how to fit these cosmic events into their understanding of Christianity.

 

It’s not complicated — just obscure because few Christians study the history of the fall of Jerusalem and see it as being as significant as it was to Jesus and Paul.

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