Articles in TynBul 59.2 (Nov.2008)

The Last Words of Jacob and Joseph: A Rhetorico-Structural Analysis of Genesis 49:29-33 and 50:24-26
Nicholas P. Lunn (Wycliffe Bible Translators, UK)

Summary:

This article utilises what is here termed the rhetorico-structural method of analysis with application to the final episodes of Genesis. By means of this approach, the final major section of the book, contrary to what is found in many commentaries, is identified as 49:29–50:26, which is structured in the shape of an inverted parallel pattern. Analysed in this way the pericopae concerning the last words and death of Jacob and the last words and death of Joseph are placed in a corresponding relationship, inviting a comparison between the two. This reveals differences but also an essential unity in the final wishes of each patriarch. Though manifested in different ways their dying requests are governed by a common faith in the future fulfilment of the divine promise to give the offspring of Abraham the land of Canaan. The author's use of a particular literary device to show the appropriateness of Jacob's burial in the cave of Machpelah is identified. Finally, the article offers an explanation for the amount of space the narrative gives to Jacob's burial as contrasted with that of Joseph.

The Shema and Early Christianity
Kim Huat Tan (Trinity Theological College, Singapore)

Summary:

If Christianity emerged from the matrix of Judaism, how it conducted a dialogue­if it did at all­with the Jewish confession of its unique faith and praxis is a most interesting question. This essay claims not only did this take place frequently, as evident in the deployment of the Shema in many NT passages, it was also a flashpoint of debate between the Church and the Synagogue in the first century. It became an impetus of early Christian theological development, principally in the understanding of the constitution of the eschatological community and the identity of Jesus Christ.

'Known by God': The Meaning and Value of a Neglected Biblical Concept
Brian S. Rosner (Moore College, Macquarie University, Sydney)

Summary:

Despite the fact that being known by God is a critical concept in biblical theology it is sorely neglected in biblical exegesis and theology. This introductory article seeks to revive interest in the doctrine by reflecting on its definition and by considering its pastoral function in the Bible and in early Jewish texts. It argues that being known by God is roughly equivalent to three related notions: belonging to God, being loved or chosen by God, and being a child or son of God. With respect to the use to which it is put in the relevant texts, whereas not being known by God adds severity to dire warnings, being known by God promotes humility and supplies comfort and security. The implications of a biblical doctrine of being known by God for Christology, Anthropology, and Ethics are also briefly considered.

Tiberius Claudius Dinippus and the Food Shortages in Corinth
Barry N. Danylak (St Edmund's College, Cambridge)

Summary:

The question of food shortages in Corinth in the mid-first century AD has special interest for the study of Paul's letters to the Corinthian church. The letters are replete with food vocabulary, and give special attention to several food related issues within the community. A number of recent scholars have proposed that the reference to 'the present distress' ( ) in 1 Corinthians 7:26 is a reference to a food shortage occurring in Corinth around the time of Paul's visit to the city in AD 51. This paper aims to examine all the available epigraphic evidence for the office of curator of the grain supply (curator annonae) in Corinth, and those who served in the office. Special attention will be given to reconstructing the career of Tiberius Claudius Dinippus, who served as curator in the mid-first century, to reassess when and how long he probably served the office. The study confirms that there was a longstanding recurring pattern of food shortage in the city; such a crisis was especially acute in the period around AD 51, when Paul had contact with the city.

Semantic Variation within the Corpus Paulinum: Linguistic Considerations Concerning the Richer Vocabulary of the Pastoral Epistles
Armin D. Baum (Giessen School of Theology, Germany)

Summary:

It is generally conceded that the vocabulary of the Pastoral Epistles is substantially richer than the vocabulary of the other ten Paulines. Still, most of the hapax legomena of the Pastorals are close semantic neighbours to the vocabulary shared with the rest of the Corpus Paulinum. From a strictly linguistic perspective the semantic richness of the Pastorals indicates that in the process of composition their author had more time at his disposal than the author(s) of the other ten Pauline Epistles. Both in terms of syntax and semantics the style of the Pastoral Epistles simply has a greater affinity to written language than that of the rest of the Corpus Paulinum which more closely resembles (conceptual) orality. Therefore the historical question concerning the authorship of the Pastorals cannot be answered primarily on the basis of their stylistic peculiarities. In his often quoted study P. N. Harrison concluded that particularly for stylistic reasons the Pastorals cannot have been written by the same author as the rest of the Pauline epistles. However, in the light of recent linguistic research this conclusion appears to be questionable. Indeed, other criteria must be judged more significant than the semantic (and syntactic) peculiarities of the Pastorals.

Searching for the Holy Spirit in the Epistle of James: Is 'Wisdom' Equivalent?
William R. Baker (Cincinnati Christian University)

Summary:

The search for the Holy Spirit in James often stops with Kirk's article 'The Meaning of Wisdom in James: An Examination of a Hypothesis' published in 1969, which contends that the way in which James uses wisdom 'is more or less interchangeable with that in which other writers of the New Testament use the concept of the Holy Spirit.' This paper examines Kirk's position and arguments closely as a window into the question of whether wisdom in James should be read as equivalent to the Holy Spirit elsewhere in the NT. The basic conclusion is that Kirk (followed by Davids) has made the case for the importance of Jewish wisdom theology to James but his tantalising claims have too often not been read in the light of his sobering conclusions. At times, he has overlooked important correspondence to the Jesus tradition and has made too much of correspondences to Pauline writings. James' orientation toward wisdom is without regard to the Holy Spirit as developed in Paul or elsewhere in the New Testament. It should be read as aligning somewhere between Septuagintal wisdom literature and the Jesus tradition.

Dissertation Summaries

No Longer Living as the Gentiles: Differentiation and Shared Ethical Values in Ephesians 4:17-6:9
Daniel K. Darko (University of Scranton, PA)

First paragraph:

The starting point of this work is an observed tension in recent scholarly discussion of the ethical content of Ephesians 4:17–6:9. On the one hand, Ephesians 4:17–5:21 has been interpreted as drawing a social or ethical contrast between the addressees and the outside world, and even as encouraging or legitimating social withdrawal or separation from outsiders. On the other hand, the household code in Ephesians 5:21–6:9 has been read as encouraging integration into the wider society in an attempt to curb accusations of social disruptiveness. These social goals seem to be at odds, but rarely are these reflected on or addressed in scholarship­hence this investigative task.

Articles in TynBul 59.1 (May.2008)

Old Testament Theology and the Canon
John Goldingay, Fuller Theological Seminary, Pasadena)

Summary:

The article argues that Old Testament theology considers the insight that emerges from the form of the Old Testament canon, that it focuses on the canon of the Old Testament itself not the history of Israel, that it lets the canon itself be the canon, that it nevertheless recognises a canon within the canon, that it treats the first part of the twofold canon as of significance in its own right, but that it expects to find that the two parts of this canon illumine each other.

Canon, Narrative, and the Old Testament's Literal Sense: A Response to John Goldingay
Christopher Seitz (University of Toronto, Wycliffe College)

First Paragraph:

It is a pleasure to be asked to respond to this stimulating essay by Professor Goldingay. He has an engaging style and brings considerable background in teaching and publishing to the very important topic of canon and Old Testament Theology. I have had the written text to work from in order to respond orally and have adapted that very little for this setting in the Tyndale Bulletin. The sense of proportion that comes from hearing the full oral presentation, or the printed version of that, may seem disturbed in my response, as my attention was drawn to this or that matter of detail, and of emphasis. That is, I am not attempting to do anything more than call attention to features which struck me as worthy of further reflection and critical evaluation.

'I Hate Them with Perfect Hatred' (Psalm 139:21-22)
Eric Peels (Theological University Apeldoorn, The Netherlands)

Summary:

In this article the offensive prayer of Psalm 139:21-22 with its dubious utterance of hatred is investigated with regard to its particular language, context and intentions. First, it is argued that the central notion of 'hatred' does not necessarily imply malicious intentions. Subsequently, the immediate context of verses 21-22 is studied. The structure of the psalm strongly favours the idea of an original unity of the psalm, which prevents us from discarding verses 21-22 as a redactional addition. On the contrary, these verses form an integral part of this psalm, which is a meditative confession with three theological motifs in particular: a) God's knowing and searching, b) the ethical issue of the two 'ways', and c) the rejection of the wicked­themes that are strongly interrelated. Within this context, verses 21-22 function as a confession in the negative mode. To the poet hating the enemy is primarily the reverse of his turning and dedication to YHWH. The emphasis is not so much on the emotions of the poet as well as on his choice to take a stand and on his attitude. Next, the utterance of verses 21-22 is examined within its own conceptual and spiritual framework, and its own religious and social life-scene. By hating God's enemies the poet relates to God's own hatred of the wicked and his curse on them. Finally, the question is discussed whether in today's Christian faith and worship such prayers can still have some function.

Aberrant Textuality? The Case of Ezekiel the (Porno) Prophet
Andrew Sloane (Morling Theological College, Sydney)

Summary:

'Pornoprophetic' readings of the unfaithful wife metaphors in Hosea 1–3, Jeremiah 2 and 3, and Ezekiel 16 and 23 criticise them as misogynistic texts that express and perpetuate negative images of women and their sexuality. This study seeks to present an evangelical response to Athalya Brenner and Fokkelien van Dijk-Hemmes' pornoprophetic reading of Ezekiel 16 and 23. I outline their claims and supporting arguments, including their assertion that the texts constitute pornographic propaganda which shapes and distorts women's (sexual) experience in the interests of male (sexual) power. I argue that both their underlying methods and assumptions and their specific claims are flawed, and so their claims should be rejected. While acknowledging the offensive power of the texts, I conclude that alternative explanations such as the violence of Israel's judgement and the offensive nature of Jerusalem's sin account better for the features of the texts which they find problematic.

Conceptualising Fulfilment in Matthew
J. R. Daniel Kirk (Philadelphia, PA)

Summary:

The question of how to understand the formula citations in the Gospel of Matthew is as important as it is disputed. This study begins by reviewing the avenues previously pursued for making sense of this collection of texts. Finding that typology is a helpful but ultimately insufficient means of making sense of Matthew's formula citations, a diachronic, narratival typology is proposed. Rather than seeing Jesus as the one who embodies abstract or limited typological concepts, we see that his life takes the shape of Israel's story. In assigning Israel's role to Jesus, however, Matthew also opens up new avenues for interpreting this story. And so we find Jesus giving new substance to a narrative whose shape is given by the scriptures of Israel. This conception of narrative embodiment in Matthew holds promise not only for understanding Jesus' relationship to the prophets but also for understanding his relationship to the law.

Expulsion from the Synagogue? Rethinking a Johannine Anachronism
Edward W. Klink III (Talbot School of Theology)

Summary:

The 'expulsion from the synagogue' in John 9 has been dominated for nearly four decades by reconstructed 'glimpses' popularized in the two-level reading of the Fourth Gospel by J. Louis Martyn. The key insight Martyn provided the last generation of students of John is the anachronism in 9:22, an insight that although it has been criticized at the level of historical reconstruction (the official edict of the Jamnia Academy and the Birkat-ha-Minim), has dominated nearly every reading of the gospel. But Martyn has guided us to an exaggerated reading of the 'expulsion from the synagogue' passages, and his focus on the situation behind John has minimized the Gospel's explicit interest in the past. Even the term , the key evidence for Martyn, reflects a historicity that has been too easily suppressed. This paper will argue that a fresh examination of the historical reflections in the 'expulsion of the synagogue' passage in John 9 reveals not only John's theological interest in the past, but also some potential 'glimpses' on the life and ministry of the historical Jesus.

The Deliverer from Zion: The Source(s) and Function of Paul's Citation in Romans 11:26-27
Christopher R. Bruno (Wheaton College)

Summary:

This article argues that Paul's Old Testament citation in Romans 11:26-27 includes Isaiah 59:20-21, 27:9, and 2:3. For Paul, Christ's first advent inaugurates the fulfilment of these Isaianic prophecies; therefore, the salvation of 'all Israel' is not an exclusively future reality. The theme of Gentile blessing also accompanies these prophecies. Therefore, Paul expects that Gentile inclusion is part of the fulfilment of the promises to Israel. The implications of this argument are that the majority position of 'all Israel' in v. 26 as a reference to the future salvation of ethnic national Israel is untenable and that the emphasis on Gentile inclusion found earlier in Romans continues throughout the epistle.

John or Paul? Who was Polycarp's Mentor?
Kenneth Berding (Talbot School of Theology)

Summary:

In some of the patristic writings, Polycarp of Smyrna is explicitly linked with the Apostle John. These writings also include the implication that he was taught by John or installed in his office by John. In contrast (or seemingly), there is a substantial literary (and to a lesser degree, theological) connection to the Apostle Paul in the only surviving letter written by Polycarp himself. The question that concerns us in this study is as follows: Should Polycarp be viewed as standing in the tradition of the Apostle John, as he has been viewed throughout church history, or should he be viewed as standing in the tradition of the Apostle Paul, as one might suppose simply by reading the letter Polycarp himself wrote?

The Measure of Stewardship: in Romans 12:3
John C. Poirier (Kingswell Theological Seminary)

Summary:

A tiny handful of studies have recognised that in Romans 12:3 could be rendered as something like 'stewardship', 'trusteeship', etc. This article argues that this option deserves to be more widely visited. The explanatory power of this rendering is far greater than that of other options, and the strength of its philological backing (which includes entries from Josephus) has not yet been fully appreciated. One reason this rendering has not received the hearing it deserves is that earlier studies have failed to understand how it fits with the use of in 12:6.

Dissertation Summaries

Evil, Suffering, and the Righteousness of God According to Romans 1-3: An Exegetical and Theological Study
Erwin Ochsenmeier (Réflexions, Brussels)

First paragraph:

Through the centuries, many who have dealt with the issue of evil and suffering have at some point interacted with the Epistle to the Romans (Augustine, Leibnitz, Moltmann, Ricœur, etc.). But such dialogue is often limited to parts of the Epistle after Romans 4. Occasionally one will find an attempted dialogue with Romans 4 and the role of Abraham (e.g. Moltmann). Such use of the Epistle is not without warrant in the text. Indeed, after Paul has just finished advocating the justification of all by faith, he immediately evokes the afflictions in which 'we boast' (Rom. 5:3). Yet questions should be raised: Why this sudden and seemingly unprepared mention of the problem of evil and suffering? Is this really the first occurrence of the problem of the suffering of the believers in the Epistle? Is there a link between evil and suffering in Romans and the issue of the righteousness of God? Is the Epistle meant to encourage the Roman Christians in adverse circumstances? If so, how can the whole Epistle be used today in talking about evil and suffering? Rather than starting from Romans 5 to answer these questions, this work has tried to see whether Paul paved the way for his treatment of suffering in the early chapters of his letter.

Paul and his Contemporaries as Social Critics of the Roman Stress on Persona: A Study of 2 Corinthians, Epictetus, and Valerius Maximus
V. Henry T. Nguyen (Los Angeles, California)

First paragraph:

This dissertation explores Paul's approach to the social conflicts involving Christian identity in 2 Corinthians. In order to grasp the dynamics of 'social identity' in the world of the New Testament, this study examines the concept of persona, especially the Roman stress on persona, which denoted a person's identity in the Graeco-Roman social world in the first century AD. In addition, this study examines Paul's critique of social identity in light of two other figures­Epictetus and Valerius Maximus­and their critiques. All three social critics react against a conventional (or popular) view of persona, which is a large preoccupation with the superficial features that expressed identity and persona (e.g. rank, status, and eloquence). In the case of Paul, this study analyses the Corinthian correspondence, especially 2 Corinthians, to show that some of the conflicts in the Corinthian church resulted from the Christians' adoption of the conventional values of identity that were prevalent in Corinth. Paul's conflict with the Corinthians is clearly seen in their superficial assessment of his persona as lacking the appropriate credentials for an apostle (e.g. 2 Cor. 10:10). In order to combat this misconception of Christian identity in the church, Paul reacted to the Corinthians' conventional values of identity by promoting and projecting a subversive Christ-like identity, which is a visible embodiment of the dying and life of Jesus Christ.