By
J.P. Holding| Baal is a figure known from the OT who is sometimes claimed to be another parallel for Christ. Let’s have a look at this — our source is Smith’s
Origins of Biblical Monotheism[104ff].
Baal is sometimes reckoned as one of those “dying and rising gods” under Frazer’s outdated thesis. It should first be noted that the actual tablets describing Baal’s story do not actually preserve an account of Baal’s death and supposed return to life; that portion of the tablets are lost, and the events are inferred from remaining parts of the story.
In what we have left, Baal is discovered dead and given a burial; but later in the narrative, he reappears alive. In other works, if a certain verb is read as passive, it MAY refer to Baal as “brought to life,” but it may also be an active verb describing Baal as one who “brings to life.”
Secondarily, one of Baal’s daughters is named “Earthy” but the name MAY mean “Netherworldly.” And that is the sum and total of the evidence. In 70+ other texts about Baal, there is no mention of his death at all.
Anything like Christ? Not at all, and no more even on the surface than the naturally-expected theme of reversal of death as the ultimate bugaboo; no more an imitation of Christ than your latest zombie creature feature. Smith, seemingly with pagan-mythers in mind, writes: “…any attempt to render a reconstruction of Baal’s death and return to life should make no assumption about the nature of the latter.” [120]
After extended analysis Smith connects the story to the succession of the Ugaritic kingship, with Baal’s death representing the demise of the king and his return to life representing the role of the living king. [128]
A few claims have also circulated about an alleged “Passion” of Baal with details very close to that of the Passion of Jesus. A very helpful research associate has sent us copies of some material that deals in this issue and addresses the question.
In a 1921 edition of the Journal of the Royal Asiatic Society, a scholar named H. Zimmern claimed a find of “stage-directions for a sort of miracle-play” performed at the temple of Bel-Marduk (i.e., Baal) annually. In this play, Baal was alleged to have been “bound and brought before the tribunal which awaits mankind on the bank of the river of death.” He was scourged, condemned to death, and then led away to a prison-house.
Another “malefactor was led also away to execution,” while a second one was released.
Once Baal was put in prison, “the city was plunged in confusion” and his clothes were stripped from his dead body. A goddess then washed away blood that had flowed from a “wound in the side” of Baal; and eventually he rose from the dead after his followers lamented. A parallel is also alleged in that Baal “descended into hell” and was welcomed by the other spirits.
Even on the surface, there are some problems here with a comparison to the Passion of Jesus. The “malefactors” would fit not the two thieves on the cross, but maybe one thief, and Barabbas; a third party is missing.
The “descent into hell” for Jesus is
questionable, and we have noted above problems with an alleged death of Baal.
The problem is that this report by Zimmern was uncritically picked up by the Christ-myther G. R. S. Mead, who in his periodical
The Quest, though he admitted the highly fragmentary nature of the text and considered it “perhaps foolhardy” to make comments, nevertheless creates two parallel columns in which he finds over a dozen parallels between Jesus and Baal based on this text.
Again, many comparisons do not fit; many more though are of the sort that would be found of ANY prisoner in the ancient world condemned to death (being led away; being tried before officials; being scourged – as part of the normal status degradation ritual; the dividing of clothes; the care for the dead).