Daily Archives: 7 Dec 2017
Just a Reminder That the Nonsense Claim ‘Jerusalem Has Been Israel’s Capital for 3000 Years’ Is Pure Rubbish
So. Much. Wrong. First, God doesn’t ‘start out’ where we do. God is the Uncreated Creator of all things and Jesus’ preexistence is a matter of orthodox Christian faith. And no, second, we can not become what he is, because we can never become God and we can never become eternal.
Peterson’s theology as reflected in this meme is astonishingly poor. One would expect better of someone who is claimed to be important. As it stands, the quotation is utter garbage.
Three words: Read Maurice Casey.
There is a curious exchange going on at the moment between New Testament scholar Larry Hurtado and Jesus mythicist and historian Richard Carrier. “Jesus Mythicism”, for those of you who are unfamiliar with the term, is the position that there was no historical Jesus. Jesus never existed! Instead, Jesus was only ever a mythical figure.
The current exchange began with Hurtado’s largely positive review (27 Nov 2017) of Tim O’Neil’s site, History for Atheists. Hurtado drew attention to O’Neil’s post on Jesus Mythicism, “The Jesus Myth: The Jesus Myth Theory, Again” (31 May 2017).
In that post, Hurtado also mentioned his own earlier discussions of Jesus Mythicism, which he wrote following Bart Ehrman’s book-length response to Jesus mythicism, Did Jesus Exist? The Historical Argument for Jesus of Nazareth (HarperOne, 2012). Hurtado’s posts at that time were as follows:
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Set aside all the things we’ve learned about his immoral 30’s. Set aside his creepy adultery. Set aside his clear misogyny. And just listen to his answer to a question posed to him by a Black man- via the twitter-
@ShaunKing – RED ALERT! I KID YOU NOT!!! A Black man asked Roy Moore “When was the last time America was great?” And Roy Moore said during slavery. I’m dead serious.
No Christian worthy of that hallowed name could support such a man. He is anti-Christ. In the most accurate sense of the word.
Come join us as we explore the many faces of the faith of St Paul during the daytime sessions and then come back in the evening for our ‘Prime Time’ lectures on the topic of suffering as we examine that subject in the Book of Job.
Both lecture series begin on January 15 and conclude on the 26th. Time and room number to be announced nearer the series.
Through Old Testament Eyes is a new kind of commentary series that opens the New Testament writings in greater depth to anyone committed to understanding or teaching Scripture. In this inaugural volume, the richness of Old Testament allusions and background in Mark clarifies puzzling passages and explains others in fresh ways.
The exodus motif structures Mark. Mark also presents Jesus as the true temple of God in contrast to the existing temple, which has been corrupted. These important themes are hidden to modern eyes without the insight of an Old Testament perspective, and this commentary builds on that insight to emphasize how the gospel applies to the daily lives of Christians today.
Kregel was kind enough to send a review copy. I’ve always loved the ‘Old Testament in the New Testament’ aspect of biblical studies and indeed, my ThM thesis was on the use of Isaiah in the Gospel of John. So this is, as they say, right up my alley.
The bulk of the volume is made up of verse by verse commentary on the Gospel of Mark but it also includes an Introduction and a list of abbreviations and a select bibliography, end notes, and Scripture index.
The introduction covers some unusual topics (for a commentary) such as a few paragraphs explaining the New Testament writers’ familiarity with the Old Testament, the treatment of obscure references, and then the more normal topic of the structure of Mark, who Mark was, and his use of the Old Testament. It’s a quite helpful guide to what the author is aiming to achieve here.
The Commentary proper is then immediately turned to. Phrase by phrase and sometimes word by word, Le Peau guides readers not only through the Marcan text but through the Old Testament subtext. For instance, of 1:4, he writes
In the wilderness. Allusions to the exodus of Israel in the wilderness that began in 1:2-3 continue here.
And then of course he goes into further detail for another full page on this verse alone.
One of the things readers can expect to find fairly regularly is the phrase ‘See comment at ______________’ (where the blank indicates the passage location where the issue is previously discussed). Cf, for instance, at Mark 3:1.
Throughout the volume there are ‘blocks’ of material that in other volumes would be excurses or extensive footnotes. These are set off from the body of the text by use of greyed boxes. They range in length from fairly short to very long, depending on our author’s perception that a particular issue needs more or less extensive discussion.
The author does not include the long ending of Mark in his exegesis and instead relegates it (rightly, since it is not authentic) to one of his many greyed-box excurses.
Overall, then, this volume does the job it was intended to do. It explains the text of the Gospel of Mark by paying particular attention to the points of contact Mark contains in connection to the Old Testament. It is simple and at places simplistic, utilizing fairly standard tropes like ‘the number seven is the number of perfection’ and that sort of thing as well as taking the reconstructed history of Israel based on a simple straightforward reading of the Old Testament as a given. Readers will enjoy it so long as they don’t expect too much of it. It doesn’t address textual or historical issues (relating to the Gospel itself) and there are not what one might consider a lot of endnotes (just about 6 pages for 310 page book).
It is not an academic volume, and does not wish to be. What it wishes to be is a study guide for small groups or churches and in that respect, with that aim in mind, it achieves its goal magnificently.
You need to watch this-
Don’t miss this grand rejoinder by an actual biblical scholar to Pope Francis’s attempt to distort the Lord’s Prayer:
Diskussion um das Gebet der Gebete: Papst Franziskus bemängelt, »und führe uns nicht in Versuchung« sei eine schlechte Übersetzung. Die französischen Bischöfe haben die Bitte bereits geändert. Darf man am »Gebet des Herrn« einfach herumlaborieren? Bibel-Experte Thomas Söding aus Münster rät zu Vorsicht.
Kirche+Leben: Herr Professor Söding, darf man Jesus korrigieren?
Thomas Söding: Wenn man es kann … Aber wer soll das können? Wer will Jesus schulmeistern? Der Papst sicher nicht. Aber im Ernst: Wichtig ist, Jesus zu interpretieren, sodass er heute verstanden werden kann. Der erste Schritt ist dann aber, zu identifizieren, was er zu seiner Zeit gesagt hat und was die Evangelien von ihm überliefert haben. Das ist viel reicher als das, was viele Verteidiger und Kritiker daraus gemacht haben.
Read the rest.
“I don’t share the opinion that suicides are certainly to be damned. My reason is that they do not wish to kill themselves but are overcome by the power of the devil. They are like a man who is murdered in the woods by a robber.”
Luther’s view is quite impressive given his Sitz im Leben and society.