Articles in TynBul 50.1 (May.1999)

The Psalm quotations of Hebrews 1: A hermeneutic-free zone?

S. MOTYER (London Bible College)
The Old Testament quotations in Hebrews 1:5-13 pose a serious challenge to an evangelical hermeneutic that seeks to be self-conscious and responsible in its handling of biblical texts. These quotations appear, in contrast, wilful and arbitrary in their application to Christ. Assuming that some kind of hermeneutic steers them, even if it produces wilful and arbitrary results, this essay reviews the various suggestions about its nature, and then proposes a version of typology as the guiding hermeneutic - a version which might even be termed 'deconstructionist' in its underlying rationale.

Spirituality in offering a peace offering

N. KIUCHI (Tokyo Christian University)
Study of the symbolic meaning of the offerings in Leviticus has been hampered by the fact that the text rarely spells out the significance of the rituals or rites. This study proposes an approach to the text of Leviticus that, taking the peace offering as an example, investigates the motive of the offerer. On the basis of explicit references in Leviticus 7:12 and 7:16 to three kinds of motive it is argued that Leviticus 3 has the purpose of turning the Israelites to the Lord, and that the shedding of blood symbolises the atonement for general sinfulness. This leads to the conclusion that the motive or purpose of an offerer and the ritual are inseparable, and that the prescriptive text of Leviticus 3 itself assumes that the inner motive of an offerer must be expressed outwardly in making a peace offering.

Hebrews 6:4-8: A socio-rhetorical investigation (Part 1)

D.A. DESILVA (Ashland Theological Seminary, Ohio)
Socio-rhetorical interpretation pursues a richly textured exegesis of Scripture through co-ordinating multiple methods of reading and investigating texts. This interpretive model is put to the test as it is applied to Hebrews 6:4-8. In this, the first instalment of a two-part article, Hebrews 6:4-8 is analysed within the contexts of classical rhetoric, Jewish and Graeco-Roman intertexture, and prominent aspects of the first-century social and cultural environment. This passage presents an argument 'from the contrary' supporting the author's deliberative agenda of promoting commitment to Jesus and fellow believers, drawing heavily on the social codes of patronage obligations as well as a wide spectrum of intertextual resources. Perseverance is shown to be the only just and expedient course of action, since it alone preserves obligations of gratitude. Part 2 of this article (to appear in Tyndale Bulletin 50.2) will examine the ideology promoted within the passage and how it contributes to the author?s rhetorical goals. A final section will attempt to answer the questions raised by the investigation of the social context of ancient patronage for the appropriateness of such ideological constructs as 'eternal security' or 'unpardonable sin' when applied in an absolute sense to the dynamic relationship between God and God's clients.

Trust in the LORD?: Hezekiah, Kings and Isaiah

J.W. OLLEY (Baptist Theological College, Western Australia)
The Hezekiah narrative (2 Kings 18-20 // Isaiah 36-39) is unique in the Former Prophets in its repeated use of batach 'trust, rely on'. An exploration of the context and content of batach in the narrative and elsewhere in Isaiah, Psalms, Proverbs and other prophetic literature points to a consistent pattern of true and false grounds for 'trust'. In particular there is no basis in the 'inviolability of Zion'. The drama of the narrative is sharper in the context of Isaiah and may have been shaped soon after Sennacherib's death, with possible wisdom influence. At the same time, the redactor of Kings has seen 'trust' as a key feature in Hezekiah's reign. The relevance of the narrative to readers of the canonical Kings and Isaiah is also considered. There is significance for all in the worship of YHWH alone together with humble obedience. It is his honour that is affirmed among the nations.

Paul, eschatology and the Augustan age of grace

J.R. HARRISON (Wesley Institute for Ministry and Arts, Sydney)
This article proposes that Paul worked on two cultural fronts in describing the reign of grace (Rom. 5:12-21) and the new creation (Rom. 8:18-39). Paul?s references to the 'two ages', the fall of Adam and the new creation, were fundamental to Jewish apocalyptic eschatology. However, Paul's language of grace in Romans 5, with its emphasis on excess and abundance, would have evoked imperial associations. In the first century, the eschatological age of Augustus marked a watershed in beneficence. Paul's point to the Roman Christians was plain: Christ's grace surpassed the very best the Caesars had to offer.

The spirit of prophecy and Pauline pneumatology

A. HUI (China Evangelical Seminary, Taipei)
The present article assesses the relationship of the concept of the Spirit of prophecy in Judaism to Pauline pneumatology. Since the functions and effects of the Spirit of prophecy in Judaism are disputed, the scholarly debate is reviewed, followed by a comparison of the Jewish concept and the Pauline view of the Spirit, demonstrating points of commonality and difference.

Ecclesiastes and the end of wisdom

M.A. SHIELDS (University of Sydney)
Many readers of Ecclesiastes have contrived to discover orthodox meaning for the words of Qohelet. An examination of two such readings reveals the shortcomings of both and paves the way for an alternative understanding of the book. Close analysis of the epilogue reveals that, although partially favourable towards Qohelet himself, the epilogist is unequivocally critical of the sages as a group. It appears that the epilogist may thus have employed Qohelet's words in order to reveal the failure of the sages and warn their prospective students to adhere to the commands of God. The book of Ecclesiastes thus functions as a tract designed to discredit the wisdom movement, using the sage Qohelet's own words in order to do so.

Review article: Galatians, by Philip F. Esler

M. BONNINGTON (St John's College, Durham)
Philip Esler's new contribution to the Routledge NT Readings series is one of the boldest and most comprehensive attempts to use social scientific methods to shed new light on a NT text. In his study of Galatians, Esler examines a letter that has been subject not only to much renewed theological analysis in the light of the 'new perspective on Paul' but has also be a central locus of rhetorical criticism.

New Testament pseudonymity and deception

T.L. WILDER
This study provides afresh an answer to the question: 'If pseudonymous letters exist in the New Testament, what can be said about their intention and reception?' Chapter 1 provides a survey of scholarship, which shows the need for the present inquiry.
Three views currently dominate the issue: (1) they were not written to deceive their readers regarding their authorship, but nonetheless their readers were deceived; (2) they were not written to deceive their readers, and they did not in fact do so; and (3) they were written to deceive their readers and they were successful in doing so.
A fourth alternative, standing in contrast to the previous three, is that no pseudonymous works exist in the NT.

Translating the Bible

A.H. NICHOLS
Developments in translation theory have externalised processes used intuitively by translators for centuries. The literature on Bible translation in particular over the last half century is dominated by Eugene A. Nida and his protégés in the United Bible Societies (UBS) and Wycliffe Bible Translators whose work is informed by a wealth of inter-cultural experience.
This thesis is a critique of the Dynamic Equivalence (DE) theory of translation propounded by Nida, exemplified in the Good News Bible (GNB), and promoted in non-Western languages by the UBS.

Articles in TynBul 49.2 (Nov.1998)

ROYAL EXPECTATIONS IN GENESIS TO KINGS: THEIR IMPORTANCE FOR BIBLICAL THEOLOGY
T. Desmond Alexander
Lecturer in Semitic Studies, The Queen's University of Belfast

Summary
This article explores two related issues in Biblical Theology: (a) the relationship between the testaments, and (b) the New Testament belief that Jesus Christ fulfils Old Testament expectations concerning a divinely appointed royal saviour or messiah. These issues are discussed from the perspective of the books of Genesis to Kings which, as a continuous narrative, form the backbone of the Old Testament. While many contemporary writers view these books as providing an account of Israel's history (the reality of which is debated), a careful reading reveals that they are equally interested, if not more so, in the fulfilment of divine promises centred on a future king through whom all the nations of the earth shall be blessed. According to the New Testament, the realisation of these promises, foreshadowed in the Genesis-Kings narrative, comes through Jesus Christ.

EFFECTUAL CALL OR CAUSAL EFFECT? SUMMONS, SOVEREIGNTY AND SUPERVENIENT GRACE
Kevin J. Vanhoozer
Research Professor of Systematic Theology
Trinity International University, Deerfield, Illinois

Summary
Classical theism is in danger of being overthrown by the current revolution in theological paradigms. The doctrine of the effectual call affords a good case study of the broader God/world relation: if God's call and divine action in general are interventions, then grace appears ultimately to be a matter of efficient causality-an impersonal relation. Panentheists argue that God need not intervene in the world because the world is in God and, therefore, is open to his general call. On the panentheistic analogy, God is to the world as the mind is to the brain, and divine grace, like the mind, does not intervene but 'supervenes' on the world, God's body. It is not clear, however, whether God's personal agency can be preserved in this model. Rethinking the doctrine of the effectual call in terms of 'speech acts' suggests a new picture for the God/world relation, where the Spirit 'advenes' on the Word to bring about not an impersonal but a uniquely personal effect: understanding.

A NON-POLEMICAL READING OF 1 JOHN: SIN, CHRISTOLOGY AND THE LIMITS OF JOHANNINE CHRISTIANITY
Terry Griffith
Pastor, Trinity Baptist Church, Bexleyheath, Kent

Summary
This paper offers a new paradigm for understanding the treatment of sin and Christology in 1 John that does not require gnosticising or docetic-like opponents to account for its contours. Both the ethical debate about sin (1 Jn. 1:6-2:11; 3:4-17; 4:20; 5:16-18) and the confessional statements about Jesus (1 Jn. 2:22; 4:2-3,15; 5:1,5,6) can be explained without reference to what the group that has left the Johannine community (2:19) positively believes. The issues at stake focus on the messiahship of Jesus, and the need to reinforce the limits of the Johannine community, not only by right confession but also by right conduct. Failure to keep either part of the dual commandment to believe in Jesus and to love one another (3:23) amounts to apostasy and places oneself outside the boundaries of Johannine Christianity. Confirmation of this approach is found in John's Gospel.

THE THEOLOGY OF DEUTERONOMY 27
Paul A. Barker
Vicar, Holy Trinity Doncaster, Melbourne, and
Visiting Lecturer in Old Testament, Ridley College, Melbourne

Summary
The problems of unity in Deuteronomy 27 are usually treated diachronically resulting in an impoverished theological appreciation of the chapter. Rather than offering two equally possible options, blessing and curse, the ceremony on Mt Ebal as instructed here is biased towards curse. No blessings are recited, despite their announcement; the stones are set up on the mountain of curse and the theme of curse brackets the Pentateuch. Nonetheless there is an optimism about the chapter. However this is a result of Yahweh's grace, not Israel's obedience. The provision of an altar and sacrifices and the allusions to the Abrahamic covenant in particular show that Israel stands under Yahweh's grace.

BABEL AND DERRIDA: POSTMODERNISM, LANGUAGE AND BIBLICAL INTERPRETATION
Craig G. Bartholomew
Research Fellow, Cheltenham and Gloucester College of
Higher Education, Cheltenham

Summary
This article assesses the challenge postmodernism constitutes for biblical interpretation via an analysis of Derrida's reading of the Tower of Babel narrative. Derrida's setting of the text in play is found to be an unhelpful model for biblical interpretation, but his foregrounding of language in the narrative and the implications of philosophy of language for interpretation are useful. The contours of Derrida's Babelian philosophy of language are explored and its insights noted. It is argued that the ultimate issues in philosophy of language are theological and that Christian scholars need to articulate a Christian view of language.

'BE IMITATORS OF ME': PAUL'S MODEL OF LEADERSHIP
Andrew D. Clarke
Lecturer in New Testament, University of Aberdeen, Aberdeen

Summary
In a number of letters, Paul urges his readers to imitate certain examples. The principal models are those of himself, Christ and God, but he also directs the attention of his readers to the behaviour of other individuals, and occasionally reminds them of the example of other churches. In addition to these injunctions to be imitators, there are also exhortations that his readers become 'models' for others to imitate. It would seem that both to imitate appropriate examples and to be an example to others are commendable characteristics of the Christian life. In recent years, questions have been asked regarding the motivation behind Paul's use of these injunctions. This article seeks to reconsider the relevant Pauline texts and evaluate the author's use of the mimesis motif.

THE LANGUAGE OF THE NEW TESTAMENT
Lars Rydbeck
Assistant Professor of New Testament,
University of Lund, Lund

Summary
Critical evaluation of the language of the New Testament has been marked in the last two hundred years by conflicting view-points, which can still be heard frequently today. In particular, two positions can be identified: (1) The language of the New Testament is situated within the context of the historical development of written Greek, stretching over the period from Alexander the Great to the first century A.D. Here one might mention contributions by A. Deissmann, J.H. Moulton, A. Wifstrand, as well as my own and that of G.H.R. Horsley. (2) The language of the New Testament is unique and must be viewed as an independent phenomenon, outside of and concurrent with the normal development of the Greek language. Some advocates of this view speak of semiticising Greek (e.g., J. Wellhausen ), while others speak of a special form of Christian Greek, an ad hoc language inspired by the Holy Spirit (e.g., N. Turner ).

THE LXX OF 1 CHRONICLES 5:1-2 AS AN EXPOSITION OF GENESIS 48-49
P.J. Williams
Post-Doctoral Research Fellow, Tyndale House

Summary:
In the middle of the genealogical survey of history in the opening nine chapters of 1 Chronicles we encounter details of the descendants of Reuben (5:1-10). At the very beginning of his genealogy Reuben is described as the firstborn of Jacob. However, before his genealogy proper commences, there is a brief note explaining in what sense he may still be called 'firstborn', despite his misconduct recorded in Genesis 35:22.

MESSIANIC EXPECTATIONS IN THE EARLY-POST-EXILIC PERIOD
Wolter H. Rose
University Lecturer in Semitic Languages, Theological University of the Reformed Churches in the Netherlands, Kampen

First paragraph:
This thesis examines (1) the identity of the coming ruler who is given the name Zemah (tzmch, usually translated 'the Branch'), the main character in the tzmch oracles (Zc. 3:8 and 6:9-15) in the visions in Zechariah 1-6, and (2) the nature of the expectations set on this figure. It is argued that a wrong translation of the word jmx is one of the factors that has led to flawed interpretation of these oracles. The real meaning of jmx, 'vegetation, greenery, growth', implies that the background for the interpretation of the tzmch oracles in Zechariah should not be found in the plant imagery of Isaiah 11:1 (where different terminology and different imagery is used). The use of the tzmch imagery in Zechariah 3:8 and 6:12-13 is analogous to that found in Jeremiah 23:5, where in a time of collapse of the monarchy the same jmx imagery is used to evoke the idea of an intervention by YHWH as the only means for guaranteeing the restoration of the monarchy. In this scenario, 'David' will not contribute, but only receive. The adjective tzdiq in Jeremiah 23:5 does not raise the issue of legitimacy, as has often been claimed, but has the usual meaning 'righteous', an interpretation that can be supported from the context of the passage. The claim that there are many examples of North-West Semitic tzdq meaning 'legitimate' is tested and found seriously wanting.

THE STATUS AND FUNCTIONS OF JEWISH SCRIBES IN THE SECOND-TEMPLE PERIOD
Christine Schams
University of Oxford

First paragraph:
The thesis conducts a historical investigation into the status and functions of Jewish scribes during the Second-Temple period. The author employs a new approach for the selection and interpretation of the problematic evidence. Chapter One provides an overview of the various strands of previous scholarship on scribes and its major shortcomings. In general terms, the latter are identified as a lack of distinction between evidence from different periods, the creation of an artificial category of Schriftgelehrter/Torah scholar, and a strong bias towards only one of the major sources. The imposition of an artificial category on the ancient sources has led to a conflation of evidence for scribes, sages, rabbis, sophists, and other teachers and experts in the scriptures. The tendency to accept only one major source as historically reliable results at least partly from several apparent contradictions between sources with regard to the functions and status of scribes. On account of differences in the portrayal of scribes in the New Testament, Josephus' writings, and rabbinic literature and their functions in non-Jewish contemporary society, many scholars have tended to accept only one major source as historically reliable while others are neglected or ignored. The contradictions are rarely explained and, in most cases, not even mentioned.