Showing papers in "New Testament Studies in 1981"
TL;DR: In the absence of existing descriptive titles, we will refer to them as the Jewish Sign Prophets as discussed by the authors, in the sense that they were the first prophets to appear in the Hebrew Bible.
Abstract: As we read those parts of Josephus'1 works which coincide with the Apostolic Age (in round figures A.D. 30–70) we encounter a number of references to certain prophetic figures. In the absence of existing descriptive titles we will refer to them as the Jewish Sign Prophets.
71 citations
TL;DR: In the development of Christology in the primitive church, the emergence of the worship of Jesus is a significant phenomenon as mentioned in this paper, and the early church's attempt to understand the mediatorial role of Jesus naturally made use of these possibilities.
Abstract: In the development of Christology in the primitive church, the emergence of the worship of Jesus is a significant phenomenon. In the exclusive monotheism of the Jewish religious tradition, as distinct from some other kinds of monotheism, it was worship which was the real test of monotheistic faith in religious practice. In the world-views of the early centuries A.D. the gap between God and man might be peopled by all kinds of intermediary beings – angels, divine men, hypostatized divine attributes, the Logos – and the early church's attempt to understand the mediatorial role of Jesus naturally made use of these possibilities. In the last resort, however, Jewish monotheism could not tolerate a mere spectrum between God and man; somewhere a firm line had to be drawn between God and creatures, and in religious practice it was worship which signalled the distinction between God and every creature, however exalted. God must be worshipped; no creature may be worshipped. For Jewish monotheism, this insistence on the one God's exclusive right to religious worship was far more important than metaphysical notions of the unity of the divine nature. Since the early church remained – or at least professed to remain – faithful to Jewish monotheism, the acknowledgement of Jesus as worthy of worship is a remarkable development. Either it should have been rejected as idolatry – and a halt called to the upward trend of christological development – or else its acceptance may be seen with hindsight to have set the church already on the road to Nicene theology.
48 citations
TL;DR: The Apocalypse is not a random jumble of ‘prophecies’: it shows clear evidence of ordering as mentioned in this paper. The problem, however, is to know on what principles the ordering has been done, and which principle has been dominant or primary.
Abstract: The Apocalypse is not a random jumble of ‘prophecies’: it shows clear evidence of ordering. The problem, however, is to know on what principles the ordering has been done, and which principle has been dominant or primary, and which less influential. For example, the Seven Letters, Seals, Trumpets and Bowls seem at first sight to dominate the book; but then every commentator has some embarrassment in explaining the intrusions of chs 7 and 10–11, let alone the second half of the book. Even then, we need an explanation of the symbolism of the seals, trumpets and bowls, which is in no obvious sense given: so, on their own, the four Sevens are only a partial answer to the question.
30 citations
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TL;DR: In the course of an inquiry into the origins of Luke's understanding of the poor I was forced to ask the question how far Luke might have been influenced not only by certain texts in Isaiah but also by wider themes as mentioned in this paper.
Abstract: In the course of an inquiry into the origins of Luke's understanding of the poor I was forced to ask the question how far Luke might have been influenced not only by certain texts in Isaiah but also by wider themes. In answer to this question one is often referred to C. H. Dodd's According to the Scriptures, where he concluded that when NT authors quoted small OT texts they often did so with knowledge of larger passages or collections of passages from which the text was drawn. This principle has become a commonplace and is frequently used illegitimately to find ideas in the NT which are not otherwise discernible.1 The recent study of B. Lindars (‘The Place of the Old Testament in the Formation of New Testament Theology: Prolegomena’, N. T. S. xxiii (1977), 59–66) argues that NT writers had no interest in the meaning of the OT for its own sake, but simply quarried texts to support and illustrate a pre-existing NT theology. Both these views need to be kept in mind. It may be that each is correct in different places. What is needed is a closer study of the practice of individual authors and their use of different parts of the OT. Only then will it be possible to give any confident judgement of how much an NT author may have carried in the way of related ideas, theology and contextual understanding when he quotes or alludes to the OT.2
20 citations
TL;DR: The Book of Hebrews may be a unique contribution to New Testament thought, and may possess its own peculiar logic and expression; nevertheless, it is a decidedly Christian document.
Abstract: Rudolf Bultmann in his magnum opus, Theology of the New Testament, tends to dismiss the Epistle to the Hebrews as ‘allegorical’,1 ‘legalistic’,2 exemplaristic',3 and ‘sacramentalistic’.4 This is overly negative. The Book of Hebrews may be a unique contribution to New Testament thought, and may possess its own peculiar logic and expression; nevertheless, it is a decidedly Christian document.5
19 citations
19 citations
TL;DR: In this paper, a lecture given to honour a scholar whose concerns have been centred on the Old Testament, by someone whose field is the New Testament, should link together these two topics.
Abstract: It seemed appropriate that a lecture given to honour a scholar whose concerns have been centred on the Old Testament, by someone whose field is the New Testament, should link together these two topics. I have therefore chosen to consider one aspect of the problem of the way in which the Old Testament is interpreted by New Testament authors: more specifically, the authority ascribed by one of them – St Paul – to the Old Testament in relation to the revelation of God in Christ.
17 citations
TL;DR: The question of traces of history in the Fourth Gospel is not new. as mentioned in this paper, for instance, has been used to reconstruct the history of the Johannine community from the beginning of the first century to the second century.
Abstract: The question of ‘traces’ of history in the Fourth Gospel is not new. In 1968 Louis Martyn published his History and Theology in the Fourth Gospel. His thesis, reduced to utter simplicity, was that the Gospel is a drama presented at two levels, one concerning Jesus and the other concerning the community of the evangelist in which the Jesus tradition had been shaped. Thus the Fourth Gospel is seen as a Jewish Christian composition shaped in the dialogue/conflict with the synagogue. More recently Raymond Brown has given us his own penetrating reconstruction of the history of the Johannine community. This is presented in four phases: from its beginning until the exclusion from the synagogue; the situation at the time the Gospel was written; internal division (Epistles); and the final disappearance of both groups in the second century, absorbed, either by the emerging great church or by Docetism, Gnosticism and Montanism.
15 citations
TL;DR: For instance, this article pointed out that the decision to follow a literary path, to the exclusion of the psychological, has meant that exegetes have lost touch with the dynamic, experiential dimension of Paul's conversion and have been forced to isolate it from other facets of his career.
Abstract: One of the most puzzling aspects of our much overworked field of New Testament studies – puzzling particularly at a time when individualism and personal religious experience have become central themes in our culture – is the fact that so little attention has been given to the most obvious, indeed the only clearly accessible instance of a personal religious experience in the New Testament. While some exegetes have shunned psychological contributions almost as if they might somehow impugn the authenticity of the event itself, others have undoubtedly reacted to the excesses of earlier attempts to psychoanalyse Paul's personality. But whatever the justification, the decision to follow a literary path, to the exclusion of the psychological, has meant that exegetes have lost touch with the dynamic, experiential dimension of Paul's conversion and have been forced to isolate it from other facets of his career.
12 citations
TL;DR: Papias von Hierapolis, der Sammler ubergangener Traditionen aus dem Urchristentum, ist von der Tradition seinerseits vernachlassigt worden as discussed by the authors.
Abstract: Papias von Hierapolis, der Sammler ubergangener Traditionen aus dem Urchristentum, ist von der Tradition seinerseits vernachlassigt worden. Theologische opinion leaders von Eusebius bis zu Adolf Harnack und semen Nachfolgern haben den unliebsamen Apokalyptiker in den Hintergrund gedrangt. ‘Von seinem funfbandigen Werk sind nur ganz wenige, kummerliche Fragmente geblieben; sie lassen den Verlust des Werkes als ertraglich erscheinen. Der Historiker Euseb bescheinigt ihm geistige Schwachheit.’ So Hans Conzelmann, der die psychiatrische ‘Bescheinigung’ des Eusebius mit dessen Autoritat als Historiker unterlegt, nicht achtend, das es sich urn ein Tendenzurteil handelt. So fallt es ihm leicht, zu sagen, die Papias-Fragmente seien ‘samt und sonders geschichtlich wertlos’.
TL;DR: In this article, the authors examine all the sayings about the kingdom of heaven under a series of headings, following for the most part the order in which they appear in the Gospel, but occasionally linking later passages with earlier discussions to avoid repetition.
Abstract: This paper draws attention to two features of the teaching about the kingdom of heaven in the first Gospel. Firstly that ή βασιλєία τῷν ούρανῷν is pictured as an imminent but entirely future reality, in distinction to the five occurrences of ή β⋯σιλєία το⋯ θєο⋯ which represent a present kingdom. Secondly, that ethics and faith are presented as conditions for entry into the kingdom of heaven and not as future possibilities realizable only when the kingdom of heaven is present. I shall examine all the sayings about the kingdom of heaven under a series of headings, following for the most part the order in which they appear in the Gospel, but occasionally linking later passages with earlier discussions to avoid repetition. The sayings about the kingdom of God will be examined as a group at the end.1
TL;DR: In this paper, the author of Colossians ch. i is not concerned with the structural problems of the passage, namely, whether part of it is a pre-Pauline or pre-Christian hymn.
Abstract: I have given this paper the title, ‘Colossians i. 12–20’, but I must say immediately that I am not concerned with the structural problems of Colossians ch. i, namely, whether part of it is a pre-Pauline or pre-Christian hymn, and, if it is, where the quotation of the hymn starts and finishes, and, if it is, whether the author of Colossians has quoted it verbatim, or adapted it by adding phrases to make it bring out the point he wants to make. (There have been many suggestions concerning the form and content of the original hymn and which phrases have been added, but as far as I am aware, no one has entertained the idea that the author omitted words or phrases from the original hymn. Certainly the latter would be impossible to prove, but it is just as possible as the idea of additions.) My concern is with the passage, wherever it begins and ends, within its context in Cobssians. That is the exegete's primary concern, however fascinating speculation concerning original form, content and meaning may be.
TL;DR: The question whether John used one or more of the Synoptic Gospels continues to be hotly debated as discussed by the authors and it is obvious that John is indebted to other sources for much of his information.
Abstract: The question whether John used one or more of the Synoptic Gospels continues to be hotly debated It is obvious that John is indebted to other sources for much of his information But where his material overlaps the Synoptic Gospels, it is more difficult to decide whether he is using independent traditions or not In one case, however, it can be shown that he had a saying of Jesus which he received in a Greek form transmitted independently of the forms in Mark and Q All go back to a common Aramaic original The saying in question is Jn 3 3, 5
TL;DR: A study of the use of the Old Testament in (by) the New should have a privileged place in our attempts to discover the hermeneutical processes which stood behind the growth of the New Testament as literature as discussed by the authors.
Abstract: A study of the use of the Old Testament in (by) the New should have a privileged place in our attempts to discover the hermeneutical processes which stood behind the growth of the New Testament as literature. Studies of this nature are not speculating upon the possible interior dispositions or mental processes of the communities and individuals who formed our New Testament books. These factors will always remain outside our scientific control. A study of the use of an Old Testament passage in the New gives us the raw material of the author's positive use of Israel's authoritative word of God to describe the event of Christ. The recent ‘prolegomena and response’ in New Testament Studies between Barnabas Lindars and Peder Borgen has shown that there is still a great deal to be learnt from such a discussion.
TL;DR: Galatians 3.28 illustrates the fact that all too often meaning is in the eye of the beholder and that without proper care and attention to the context, text becomes pretext as mentioned in this paper.
Abstract: Galatians 3. 28 illustrates the fact that all too often meaning is in the eye of the beholder and that without proper care and attention to the context, text becomes pretext. We are told by some commentators that Gal. 3. 28 is the ‘Magna Carta of Humanity’, and especially the ‘Emancipation Proclamation for Women’. Others insist just as strongly that this text is dealing with one's position Coram Deo and has no implications for social relations within the Body of Christ. One scholar has even suggested that Paul's male–female terminology and his mentioning of baptism means that Paul is arguing for infant, as well as adult, baptism. In light of the present confusion concerning this text, it will perhaps be best to attempt to set this verse in its historical and literary context before proceeding to examine the exegetical intricacies involved.
TL;DR: One of the dilemmas of the Fourth Gospel is that of the form and background of the first 18 verses designated as the Prologue as mentioned in this paper, and there has been much discussion with respect to the original form and literary unity of the underlying hymn which is thought to be the foundation of the Prolog.
Abstract: One of the dilemmas of the Fourth Gospel is that of the form and background of the first 18 verses designated as the Prologue. There has been much discussion with respect to the original form and literary unity of the underlying hymn which is thought to be the foundation of the Prologue.1 Of no less importance has been the debate concerning the Hintergrund of this hymn. Indeed, over the years there has been a variety of suggestions made as to its religious background.2
TL;DR: The topic of war has received critical historical scrutiny from the standpoint of the Ancient Orient and the Old Testament and sketchy treatment with reference to the Greek world as mentioned in this paper, however, no comprehensive study which portrays the differentiated nuances of the topic in the various schools of thought in the ancient world preceding the first century.
Abstract: The topic of peace has received critical historical scrutiny from the standpoint of the Ancient Orient and the Old Testament and sketchy treatment with reference to the Greek world. There is, however, no comprehensive study which portrays the differentiated nuances of the topic in the various schools of thought in the ancient world preceding the first century. More studies do exist on the topic of war and it is clear that a balanced picture must include the strenuous attempts made by people of many persuasions to define peace and to find a way in which humans can live at peace with each other.
TL;DR: The Interpretation of Mk. 14.55.64 ‘Jesus vor dem Synhedrium’ as mentioned in this paper is dadurch erschwert, das sich historische, uberlieferungsgeschichtliche, traditions and redaktionsgeschlichhe Probleme uberlagern, vor allem aber immer historische Problems ins Spiel kommen, die Diskussion zwischen Juden and Christen bis heute belasten.
Abstract: Die Interpretation von Mk. 14. 55–64 ‘Jesus vor dem Synhedrium’ ist dadurch erschwert, das sich historische, uberlieferungsgeschichtliche, traditionsgeschichtliche und redaktionsgeschichtliche Probleme uberlagern, vor allem aber immer historische Probleme ins Spiel kommen, die die Diskussion zwischen Juden und Christen bis heute belasten. Es scheint unvermeidlich, das die exegetische Argumentation von einer Fragestellung zur anderen springt. Ich nehme mir deshalb vor, den Text zunachst strikt und einseitig nur im Zusammenhang des Markusevangeliums zu interpretieren, und stelle mich an den Ort eines Lesers, der das Evangelium von seinem ersten Verse an aufmerksam gelesen hat, also dem Text nicht als isolierter Perikope begegnet; ich stelle mich damit an den Ort eines Lesers, der als christlicher Leser nicht neutral ist, sondern positiv eingestellt gegenuber dem, was ihm hier von Jesus erzuhlt wird, und der beim Lesen Partei ergreift fur diesen Jesus gegen dessen Gegner; und ich nehme an, das ein solcher Leser aus einer gewissen Kenntnis des Alten Testaments heraus Sprachwendungen vielleicht nicht direkt als Anspielungen auf alttestamentliche Texte identifizieren kann, wohl aber durch solche Sprache eine bestimmte Stimmung im Text vermittelt bekommt. Ein solches Lesen ist zunachst unabhangig von literarkritischen und historischen Fragen; gleich wie man diese beurteilt, bleibt doch beim Leser der Eindruck dieses Textes, der so und nicht anders formuliert , wovon er erzahlt, auf welchen Vorlagen er auch basieren mag.
TL;DR: Piper sur L'Esperance comme motivation de l'amour en cette lettre, mais j'etais preoccupe par les problemes d'interpretation souleves lors du Congres des Biblistes francais, a Orsay pres de Paris, en septembre 1979 as discussed by the authors.
Abstract: En notre temps ou l'apologetique ne fait pas recette, il m'avait semble interessant de mettre en valeur cette declaration de la le de Pierre. Quand j'ai propose le sujet a votre Comite, je n'avais pas encore pris connaissance du remarquable article du Professeur J. Piper sur L'Esperance comme motivation de l'amour en cette lettre, mais j'etais preoccupe par les problemes d'interpretation souleves lors du Congres des Biblistes francais, a Orsay pres de Paris, en septembre 1979. Situee comme un heritage dans les cieux, l'esperance de Pierre nous apparait bien desincarnee; a la limite elle semble faire bon menage avec un conservatisme social qui laisse proliferer l'injustice. Pareille esperance est-elle credible pour notre monde actuel, justement sensibilise aux aspects sociaux de la foi?
TL;DR: In this article, the authors try to answer a number of preliminary questions concerning the identity of the four beasts in this vision that should perhaps be answered before we attempt to solve the problem concerning the enigmatic figure "like a son of man".
Abstract: Daniel's vision of the Son of man (Dan. 7. 2 ff.) is undoubtedly a most important passage for the interpretation of the Gospels and of the ‘Son of man’ sayings of Jesus in particular. In this article however, I will try to answer a number of preliminary questions concerning the identity of the four beasts in this vision that should perhaps be answered before we attempt to solve the problem concerning the enigmatic figure ‘like a son of man’. Why, for instance, does the fourth beast remain anonymous although the other three, weird as they are in appearance, show at least a likeness to known animals: like a lion (v. 4), like a bear (v. 5), like a leopard (v. 6)?
TL;DR: In a previous study as mentioned in this paper, the present writer has made an analysis of aspects of the Qumran baptismal doctrine, pointing to a distinction between the washing with water and the purification by Spirit.
Abstract: In a previous study, the present writer has made an analysis of aspects of the Qumran baptismal doctrine, pointing to a distinction between the washing with water and the purification by Spirit. When a further examination of the stages and conditions of initiation at Qumran is added, a relevance may be seen to certain aspects of the history of baptism in Acts, suggesting a means of dealing with some recognized difficulties.
TL;DR: In the Fourth Gospel there are many symbols and the related texts which can be interpreted sacramentally as mentioned in this paper, however, it seems to omit accounts of the Baptism of Jesus and the Institution of the Holy Communion, both important to the origin of the sacraments.
Abstract: ProblemIn the Fourth Gospel there are many symbols and the related texts which can be interpreted sacramentally. On the other hand, it seems to omit accounts of the Baptism of Jesus and the Institution of the Holy Communion, both important to the origin of the sacraments. In addition there are strong tendencies towards the Spiritualisierung of the symbols and the related texts. Therefore, it has been a big issue for Johannine scholarship whether the Evangelist is anti-sacramental or not.
TL;DR: In this article, the author of the Apokalypse des Johannesevangeliums, Zebedaiden Johannes, is identified as the Autor des Evangeliums.
Abstract: Nur dem unbefangenen Leser kann unser Thema als Tautologie erscheinen; die historisch-kritisch arbeitende Exegese weis seit Johann Salomo Semier (1725–1791), das der Autor der Johannesapokalypse nicht mit demjenigen des Johannesevangeliums identisch sein kann. Zwei Jahrhunderte lang haben protestantische Ausleger die sprachlichen und theologischen Unterschiede zwischen Evangelium und Briefen des Johannes einerseits und der Offenbarung des Johannes andererseits zusammengestelit und ausgewertet; die scharfsinnigen Beobachtungen wichtiger Gemeinsamkeiten und Beruhrungspunkte durch katholische Kommentatoren schienen entwertet durch das apologetische Bemohen, den Apostel und Zebedaiden Johannes als den Autor des Evangeliums, der Briefe und der Apokalypse des Johannes zu erweisen.
TL;DR: In I Cor. 12.13 as discussed by the authors, the author used a new verb, NEB, which means that one holy spirit was poured out for all of us to drink (NEB).
Abstract: When Paul writes about the imparting of the holy Spirit, he normally uses quite ordinary verbs: God gives (δIωμι, Rom. 5. 5), we receive (λαβάνω, Rom. 8. 15). But in I Cor. 12. 13 he uses an unusual, rather surprising word:That one holy Spirit was poured out for all of us to drink (NEB).
TL;DR: In the Journal of Biblical Literature LXIV H. A. Rigg and Z. Z. Maccoby as mentioned in this paper showed that there is even more evidence in support of their theory than their articles presented and that their theory is worthy of very serious consideration.
Abstract: In the Journal of Biblical Literature LXIV H. A. Rigg carefully developed the remarkable theory that Jesus of Nazareth was known to his contemporaries as Jesus bar Abba and that crowds of people called for his release at the time of his trial.1 Twenty-five years later, in New Testament Studies XVI (1970), H. Z. Maccoby independently arrived at a virtually identical conclusion.2 Both men based their arguments on the fact that the tradition of the privilegium paschale is unlikely to have had any historical foundation.3 Rigg, further, makes a case that the reading ‘Jesus who is called Barabbas’, found in some early texts of Matthew, is authentic.4 The intention of this short study is not to rehearse their arguments—and both men adduce more than mentioned above—but to show that there is even more evidence in support of their theory than their articles presented and that their theory is worthy of very serious consideration.