Graham Stanton Passed Away

This is sad news indeed. We have lost two giants among New Testament scholars this month! I was reading Stanton's Jesus and the Gospels just yesterday - thinking that his contribution, although cautious, was an outstanding example of biblical scholarship. I was looking forward to his ICC contribution to Galatians! Stanton was an outstanding scholar, and I'm glad that Paul's promise will apply to him.

ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος·

A God of Intolerable Violence?

There is an interesting discussion on the God of the First Testament vs. the God of the NT on the question of God's violence in the Hebrew scriptures. See Michael Whitenton, Daniel Kirk and Michael Gorman.

As someone who studies the New Testament writings, I value and appreciate the Hebrew Scriptures as the necessary story within which to locate the narratives of the first Christian writers. I love the Hebrew scriptures and both affirm their value and necessity for understanding Jesus and the first Christians. BUT!

I cannot reconcile the GOD revealed in Jesus of Nazareth with a few of the depictions of YHWH in the Hebrew scriptures. In fact, this is a significant problem for me. I'm currently wrestling through this issue, and I've tentatively arrived at some very uncomfortable positions. It appears that only a Christological reading of the Hebrew scriptures can solve this dilemma. But But I take a more radical position than Daniel Kirk appears to take.

If, as I believe, Jesus fully reveals to us the identity of God, and we are to live and decide what's right and wrong within the trajectory of Jesus' teachings, actions, ethics, life, etc. (the NT), why can't we read the Hebrew scriptures retrospectively, and through the lens of Jesus, assess whether or not Israel got it right when they heard God? I realise this sounds slightly like Marcion, but I have no desire to throw out the Hebrew Scriptures. However, I've got to question whether or not they (Israel or the particular writers of these traditions) heard right, or faithfully represented the intentions of YHWH when engaging in such horrific acts. I'm perfectly happy to concede that we are quite ignorant concerning the surrounding circumstances of these events and actions, and so our conclusions are tentative, but I think this Christological approach may help us.

Anthony Thiselton argues, concerning prophecy, that: The authentic is to be sifted from the inauthentic or spurious, in the light of the OT scriptures, the gospel of Christ, the traditions of all the churches, and critical reflections (Thiselton, 1 Corinthians, pg. 1140). Could a sifting perhaps apply to the writings of the Hebrew scriptures themselves? Could we, in light of other portraits within the Hebrew Scriptures, the Christ event, the teachings of the New Testament, and critical reflection, sift our teachings/traditions of these violent narratives which do not in fact accurately portray the intentions of YHWH? I'm almost convinced we instinctively do this anyway. We read 2 Sam 13 and affirm that the actions are heinous and evil. We read of a Elisha's cruel punishment of childish pranks (2 Kings 2:23-24), and we conclude what? That God really gave him the power to do this?

While I would not advocate deleting these traditions, it would then be possible to see them as instances where Israel or a prophet appealed to the authority or agency of God for these horrific events, but were in fact wrong to do so. AGAIN these are tentative thoughts which I find very uncomfortable because it challenges what I believe about the Bible. But I can't help but think this may be a better solution to the problem than just claiming we don't have enough information to make an informed decision. Or perhaps I'm wrong.

Does this make sense? Questions, comments and criticisms are all welcome.

Introducing the New Testament Class

Thanks to Rafael for asking about my teaching! So here's what I've decided regarding our intro course to the New Testament.

1. David deSilva's An Introduction to the New Testament will be the class text, but we'll also be making plenty of use of Cohick, Burge and Green's The New Testament in Antiquity. The reason I chose deSilva is simply because it's so comprehensive. [I may teach hermeneutics next semester and I'll use this text with Michael Gorman's Element's of Biblical Exegesis] deSilva is the best introduction I own, and I've worked through at least 10 of them in preparing this course. The New Testament in Antiquity is very good, colourful, and informative, but deSilva just has more! Plus, I teach in a seminary and we're just as interested in academic study as we are in character and Spiritual formation, and deSilva's material is good.
2. I have an overview lecture on the historical Jesus, focussing more his aims and intentions (following Ben Meyer and N. T. Wright) and his message of the reign of YHWH. I've set as an optional reflection an article on the Third Quest, and a compulsory reflection on Wright's chapter "The Mission and Message of Jesus" in The Meaning of Jesus: Two Visions.
3. I've tried to include a discussion of either a Jewish or Roman source in every lecture. So, when I deal with 1 Thessalonians, I'll be picking up on the imperial background, when I deal with Galatians, I'll be dealing with covenantal nomism, and so forth. I've found a great resource on coins of the ancient world. I'll also be using The New Testament in Antiquity as a resouce for background information, as well as giving them a list of anthologies dealing with primary sources. They also have to reflect on chapters 2 & 3 of deSilva which cover this terrain well.
4. As noted above, we'll be using deSilva as the text, but also Cohick, Burge and Green. I've also put together a file of articles that they can reflect on or just read for themselves, as well as a small bibliography of helpful commentaries, books and articles on each gospel/epistle/apocalypse.
5. I've chosen to deal with Paul letter by letter, but grouping them together and emphasizing a particular theme from each letter. So the obvious one is Romans & Galatians, where I'll be dealing with the New Perspective, and 1 & 2 Thessalonians where I'll be dealing with eschatology.

The outline will be a) Introduction & Setting; b) Jesus: Mission and Message; c) Matt & Mark; d) Luke & Acts; e) 1 & 2 Thessalonians; f) 1 & 2 Corinthians; g) Romans & Galatians; h) Philippians & Philemon; i) Colossians & Ephesians; j) Pastoral Epistles; k) 1 & 2 Peter plus Jude; l) Hebrews and James; m) Gospel of John; n) Epistles of John; o) Apocalypse of John. We may also have a guest lecture on Hebrews by our First Testament lecturer. If that happens, I'll shift Jude with James and do a lecture on the "The Wisdom of the Brothers."

I have three hours to teach each class, with a 25min break of course. The hardest lecture to write was on Jesus. There is SO MUCH to include, but in the end it's just a sketch. One is tempted to overwhelm students, but that's not going to help them. Perhaps another time will afford me the opportunity to explore the historical Jesus in depth!

Anything else you want to know?

Anthologies of Primary Sources

So following on the from the previous post, I've been thinking about alerting my students to some primary source material. I realise there are dangers in isolating various texts from their respective contexts, but I also feel that they are helpful in establishing the necessary context in which to read the New Testament writings. So here's a couple that I've found useful. If you know of any others, please suggest them!

• C. K. Barrett, The New Testament Background: Selected Documents
• M. Harding, Early Christian Life and Thought in Social Context
• L. H. Feldman & M. Reinhold, Jewish Life and Thought Among Greeks and Romans
• V. M. Warrior, Roman Religion: A Sourcebook
• J. Shelton, As the Romans Did: A Sourcebook in Roman Social History
• B. D. Ehrman, Lost Scriptures: Books that Did Not Make it into the New Testament
• M. Holmes, The Apostolic Fathers
• B. Davenport, The Portable Roman Reader

These books have been utterly helpful with introducing me to the wide variety of literature that make up the world of the 1st Century (pertaining to the study of early Christianity). Many of them have valuable introductions, and background information which show how the source is to be understood. Many of these also provide helpful bibliographies for further research, which is excellent. Some of these are also very helpful in that they arrange them thematically, which can be excessively helpful for those doing research on particular topics.

Go and enjoy some primary sources!

Most Influential Primary Sources

Kevin Scull has provided a helpful meme asking for different scholars and students to note their favourite primary sources. As Kevin notes, this is fast becoming an excellent resource and a steep learning curve as I discover sources I'd never heard of!

My own top 5 resources would include:

1. 1 Clement
2. Didache
3. Josephus
4. Res Gestae Divi Augusti
5. Isaiah 40-55

It would be interesting to see what specific quotes or sections of primary sources people have found most helpful. Also, are there specific inscriptions or archaeological finds that noteworthy? My own research last week discovered this oath on allegiance to the emperor:

This is the oath taken by the inhabitants of Paphlagonia and the Romans who do business among them. ‘I swear by Zeus, Earth, Sun, all the gods and goddesses and Augustus himself that I will be favourably disposed to [Cae]sar Augustus and his children and descendants all the time of my [life] in word and deed and thought… Whatever I may see or hear being said or plotted or done against them, I will report it and I will be the enemy of the person who says or plots or does these things . . . If I do anything contrary to this [oath] . . . I pray that there may come on me, my body and soul and life, destruction, total destruction until the end of all my line and of all my descendants…’ In these same words this oath was sworn by all the [inhabitants of the land] in the temples of Augustus throughout the local districts [of Paphlagonia] by the altars [of Augustus].

R. K. Sherk, The Roman Empire: Augustus to Hadrian (1988). Another version of this same oath is offered below:

Imperator Caes[ar,] son of the god, Augustus the twelfth consulship, third year (of the province, 3 BC), on the day before the Nones of March in Gangra in [camp(?)], the oath completed by the inhabitants of [Pa]phlagonia [and the] R[omans] who do business among them; I swear by Zeus, Earth, Sun all the gods [and] goddesses, and Augus[t]us himself that I will be favourably disposed toward [Cae]sar Augustus and his children and descendants all the time of my [life] in word and deed and thought, considering as friends those whom they may consider (friends) and holding as enemies those whom they may judge to be (enemies), and for things that are of interest to them I will spare neither my body [nor] my soul nor my life nor my children, but in every way for the things that affect them I will undergo every danger; and whatever I might perceive or hear against them being said or plotted or done, I will report it and I will be an enemy to the person saying or plotting or doing [any of] these things; and whomever they may judge to be their enemies, these, on land and sea, with arms and steel will I pursue and ward off. If I do anything contrary to this [oath] or anything not in agreement with what I have sworn, I pray that there may come upon myself, my body and soul and life, my children and all my family and whatever is of use to us, destruction, total destruction till the end of all my line [and] of all my descendants, and may neither the [bodies] of my family or of my descendants by earth or [sea] be received, nor may (earth or sea) bear fruit [for them.] In the same words was this oath sworn by all the [inhabitants of the land] in the temples of Augustus throughout the districts (of the province) by the altars [of Augustus.] And likewise the Phazimonians living in what is [now] called [Neapo]lis [swore the oath,] all of them, in the temple of Augustus by the [altar of] Augustus. [*]

What an extraordinary text describing the allegiance of some to the emperor!

Martin Hengel

John Dickson has a wonderful tribute to the late Martin Hengel. What a scholar! I was dipping into his books this week as I prepare a lecture on the historical Jesus, it's still some of the most helpful material written thus far.

Do make sure you read as much of Hengel as you possibly can, you will be a better informed thinker!

Matt 5:3 - those who Lack the Spirit?

Dr. Bob Robinson was my teacher for Kingdom Ethics: A Study of the Sermon on the Mount paper, and it was fantastic.  We discussed the Beatitudes. After the class I sat down with the text and just worked through them one by one. What struck me was the usual interpretation of Matt 5:3.

Μακάριοι οἱ πτωχοὶ τῷ πνεύματι,

ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

There is some interesting discussion on the translation of Μακάριος, which I translate as Blessed by God or Privileged by God... The interesting thing that I noted however, was the translation of πτωχοὶ τῷ πνεύματι - which is usually translated as the poor in spirit - a reference taken to mean those economically marginalised and bankrupt. However, I'm not convinced this is accurate. Instead I'm thinking through a translation like this:

Privileged by God are those who lack the Spirit,

for Heaven’s Kingdom is theirs.

Here's my rationale: Matt 3:11; 12:28; 22:43 all refer to the Spirit of God. Matt 3:11 has noted John's prophecy that Jesus will baptize with the Holy Spirit.  Scholars agree that a background to the beatitudes is probably Isaiah 61, which notes that:

The Spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners...

If this is true, then we could have Jesus' announcement of blessing/privilege to his audience consisting of an announcement concerning the Holy Spirit, which is now available through Jesus to anyone who lacks the Spirit. What a blessing!

I recognise that there are possible problems with the construction (See the criticism of Luz, Matthew 1-7, pg. 191 n. 59), but it does appear to make more sense than the usual interpretation, which ignores τῷ πνεύματι.

France, The Gospel of Matthew, pg. 165 sees this as a "poverty in spirit" but in a positive spiritual orientation, the converse of the arrognat self-confidence which not only rides roughshod over the interest of other people but more importantly causes a person to treat God as irrelevant. This is closer to my understanding, but again, it forces πνεύματι to refer to the human spirit which is impoverished or lacking, when Matthew's usage suggests a reference to the Divine Spirit.

Thoughts? Have I missed something?

Matthew's Genealogy

I'm currently doing some work on Matthew's gospel, and have briefly looked at his genesis narrative (1:1-2:23). This is a fascinating account. For more, see the entries by Goodacre, Bird, articles here, virgin birth here, and history in the infancy narrative here.

Matthew writes the next great Act in Israel’s developing story. The opening genealogy immediately recalls Israel’s sacred writings, as Matthew tells “the story of the genesis of Jesus the Messiah, son of David, son of Abraham.” In connecting the story of Jesus with the story of two of Israel’s greatest heroes, the founder Abraham, and the great king David, Matthew appropriately opens the New Testament Scriptures by immediately connecting them to the story of God and his people, Israel. Given Matthew’s concern for including the Gentiles, it is likely he sees Jesus as the means by which YHWH will fulfil his promise to Abraham to make him a great nation, and through him to bless all the families of the earth (Gen 12:1-3). By connecting Jesus to David in the beginning and throughout the narrative (cf. 9:27; 12:23; 15:22; 20:30–31; 21:9, 15; cf. 22:42), Matthew shows us Jesus’ Davidic decent which was a necessary aspect of God’s Messiah (22:42), and thus Jesus is seen as an heir to the Davidic throne. Tom Wright is at this point very helpful where he notes the following:

[[Matthew presupposes a telling of the Jewish story according to which Israel has failed, has ended in exile, and needs a new exodus; and he undertakes to show that this new exodus was accomplished in the life, death, and resurrection of Jesus. He does this at a multiplicity of levels: the often-remarked ‘fulfilment’ passages (‘All this took place to fulfil what had been spoken by the Lord through the prophet…’) are simply the tip of a very large iceberg. Matthew’s plot and structure presupposed the entire Jewish story-line to date. They claim to be bringing about that of which Moses spoke in Deuteronomy 30. They are not simply a collection of types, historical precedents arbitrarily repeated. They claim to be the continuation and proper completion of the whole history itself. Jesus, for Matthew, is both the new David and the new Moses, but also something more. Moses had promised that

YHWH your God himself will cross over before you. He will destroy these nations before you, and you shall dispossess them. Joshua also will cross over before you, as YHWH promised… Be strong and bold; have no fear or dread of them, because it is YHWH your God who goes with you; he will not fail you or forsake you (Dt. 31:3-6).

For Matthew, Jesus is the fulfilment of both parts of this prophecy. He is Emmanuel, Israel’s god in person, coming to be with his people as they emerge from their long exile, remaining with them still as they go on to possess the land (1:23; 28:20). And the land they now possess is the whole world; as the wise men from the east came to pay homage to Jesus, as the centurion demonstrated a faith which Jesus ‘had not found in Israel’, and as the Canaanite women had ‘great faith’, so the ministry of Jesus, which at the time was only to the ‘lost sheep of the house of Israel’, will result in salvation for ‘all nations’.]]

[N. T. Wright, The New Testament and the People of God, pg. 388-89]

I am increasingly persuaded that rather than a waste of time, Matthew's opening chapters, including the genealogy, provide the necessary context for understanding Matthew's entire gospel. Just as the Sermon on the Mount cannot be isolated from the gospel of Matthew, so too, it is unwise to isolate Matthew's gospel from it's own genesis narratives. As Dale Allison instructively notes: The broader context must always be kept in mind. Likening the First Gospel to a sentence, the Sermon is only one word: and who could determine the meaning of a word while ignoring the sentence in which it occurs? [Allison, The Sermon on the Mount, pg. 10]

Reading Romans

Mike Bird is has a reading list for Romans for a course he will presumably be teaching. I'm not brave enough, nor have I read enough to teach a course on Romans. My experience in reading Jewett's tome (which I never finished) left me completely baffled as to the purpose and meaning of Paul's letter to Rome. However, in reading Jewett's articles, I've come to appreciate much of his perspective, and his pastoral heart. For example, at the end of brilliant and utterly helpful article, Jewett writes the following:

If Paul's grandiose argument were better understood, it might still provide a basis for achieving its original vision: to bring "all the peoples" (Rom 15:11) to praise the One whose gospel can still restore our eroded and fractured world to its intended righteousness.

Robert Jewett, "Following the Argument of Romans," in Word & World Volume VI, Number 4, pg. 389

I can't help but think that the world, including the church, should be helped by such scholarship with a pastoral and apostolic concern. Of course there will always be quibbles. I'm not sure about the supposed interpolations in Romans 16:17-20a and the concluding doxology in 16:25-27. [[I accept that these could undermine Jewett's case somewhat.]] But his work on Shame, unity, and the missionary purpose of Romans is, to this student, undeniable in its accuracy. His structuring of the argument employing the rhetorical features provided by Quintilius is helpful in unpacking Paul's argument.

My five top reads on Romans:

1. Paul Achtemeier, Romans (WJK)
2. N. T. Wright, “Romans,” in NIB (Abingdon)
3. R. Jewett, Romans (Fortress)
4. J. D. G. Dunn, Romans 1-8, 9-16 (Nelson)
5. C. E. B. Cranfield, Romans 1-8, 9-16 (T & T Clark)

Romans is like a black hole. You could spend the rest of your life just studying this letter. Oh well, back to 1 Peter. :)

Missional Hermeneutics

How can we not interpret the Scriptures in light of the mission of GOD? How could we ignore mission as central to the core movement of the biblical narrative? Isn’t this what the Bible is all about? While we must at once recognise that the Scriptures are multivocal, and come in a variety of literary genre’s and expressions, the canon as a whole tells the [one?] story of God’s mission. This mission includes creating people, calling people, teaching people, leading people, rescuing people, restoring people and redirecting people. This is the story about God and people, and God’s mission to connect with them in a variety of settings, in a variety of ways, but ultimately through Jesus who perfectly reveals the identity of the missional GOD.

Exegesis of any particular passage must also attend to the [controlling? meta?] narrative which pervades every facet of Scripture and is thus integral to understanding both of the specific passage and also the entire Scriptural symphony. Specific passages cannot be properly understood in isolation from the whole canon/story. God’s mission thus provides the interpretive key to unlocking the central message and mission of Scripture.

How does our text advance the mission of God?

• What does our text add to our understanding of the mission of God?
• What counsel does our text give to those involved/situated in the mission of God?
• How does our text understand/construct the identity of God’s missionary people?
• How does our text help or equip those engaged in the mission?

God is directing his missional movements throughout history through the symphony of Scripture, inspiring and inciting God’s people to understand and improvise, and thus advance God’s mission on planet earth. A failure to engage the voice of God revealed in the symphony of Scripture would be a failure to understand, appreciate and therefore participate in God’s unfolding and reconciling mission.

Michael Gorman is advancing this discussion, see his posts. See also the essays at the Gospel and Our culture. Goheen and Bartholomew provide several articles pertaining to this topic. An excellent article by J. V. Brownson, "Speaking the Truth in Love" in International Review of Mission VOL. LXXXIII No. 330. See also Michael Barram "The Bible, Mission, and Social Location: Toward a Missional Hermeneutic" Interpretation 43.