Bøger i Beihefte zur Zeitschrift fur die Neutestamentliche Wissenschaft serien

The hypothesis that the Gospel of Mark was heavily influenced by Pauline theology and/or epistles was widespread in the nineteenth century, but fell out of favour for much of the twentieth century. In the last twenty years or so, however, this view has begun to attract renewed support, especially in English language scholarship. This major and important collection of essays by an international team of scholars seeks to move the discussion forward in a number of significant ways- tracing the history of the hypothesis from the nineteenth century to the modern day, searching for historical connections between these two early Christians, analysing and comparing the theology and christology of the Pauline epistles and the Gospel of Mark, and assessing their reception in later Christian texts. This major volume will be welcomed by those who are interested in the possible influence of the apostle to the Gentiles on the earliest Gospel.

Das Werk Ulrich B. Mullers zeichnet sich durch die profunde Kenntnis fruhjudischer wie urchristlicher Prophetie und Apokalyptik aus. Anlasslich seines 80. Geburtstages liegen nun programmatische Aufsatze des saarlandischen Neutestamentlers aus den Jahren 2004 bis 2014 vor. Der erste Teil enthalt Studien zum historischen Jesus und seinem Selbstverstandnis (Menschensohn, Gerichtsankundigung und -verzogerung), dem Aufsatze zu fruhchristlichen theologischen Entwicklungslinien folgen. Hierbei wird der Bogen von Paulus uber Johannes bis Ignatius geschlagen. Abgerundet wird der Band durch die Bibliographie des Jubilars.

In comparison to Mark and Luke, the First Gospel contains a striking preponderance of economic language in passages dealing with sin, righteousness, and divine recompense. For instance, sin is described as a debt, and righteous deeds are said to earn wages with God or treasure in heaven. This study analyzes Matthew's economic language against the backdrop of other early Jewish and Christian literature and examines its import for the narrative as a whole. Careful attention to this neglected aspect of Matthew's theology demonstrates that some of the Gospel's central claims about atonement, Jesus' death and resurrection, and divine recompense emerge from this conceptual matrix. By tracing the narrative development of the economic motif, the author explains how Jesus saves his people from their sins and comes to be enthroned as Son of Man, sheds new light on numerous exegetical puzzles, and clarifies the relationship of ethical rigorism and divine generosity.

Given the dearth of non-messianic interpretations of Psalm 110:1 in non-Christian Second Temple Jewish texts, why did it become such a widely used messianic prooftext in the New Testament and early Christianity? Previous attempts to answer this question have focused on why the earliest Christians first began to use Ps 110:1. The result is that these proposals do not provide an adequate explanation for why first century Christians living in the Greek East employed the verse and also applied it to Jesus's exaltation. I contend that two Greco-Roman politico-religious practices, royal and imperial temple and throne sharing-which were cross-cultural rewards that Greco-Roman communities bestowed on beneficent, pious, and divinely approved rulers-contributed to the widespread use of Ps 110:1 in earliest Christianity. This means that the earliest Christians interpreted Jesus's heavenly session as messianic and thus political, as well as religious, in nature.

The accounts of Jesus's resurrection in the Gospels are among the most widely discussed passages in the New Testament, and a classic element of the resurrection story is the doubt felt by the disciples when they encountered the risen Lord. In spite of this, scholars have paid relatively little attention to the striking divergences in the portrayal of the disciples across the four Gospels. The Longer Ending of Mark has them stubbornly refuse to believe multiple reports of the resurrection before being upbraided by Christ, Matthew tersely notes their doubts in a single verse and never resolves the problem, Luke depicts a group who are simultaneously terrified and joyful, and John describes the eponymous Doubting Thomas and his request to touch the risen Lord for himself. The Dubious Disciples uses narrative criticism to examine the ways in which each Gospel characterizes the disciples post-resurrection and how these authorial choices influence readers' evaluations of both the disciples' doubts and the doubts they may feel in their own lives. The lessons learned about the nature of doubt vary considerably from one Gospel to the next, and this monograph is the first devoted to a comparison of doubt across all four Gospels.

The subject of this volume, Jewish paideia or education during the Second Temple period, had long received little attention. Yet these fourteen essays demonstrate the fundamental importance of the topic for understanding the history of the period. They also represent the broad array of approaches required to comprehend this multi-faceted subject.

The volume studies in a comparative way the reception of identifiably ¿canonical¿ and of extra-canonical traditions in the second century. It aims at discovering patterns or strategies of reception within the at first sight often rather chaotic way some of these ancient authors have cited or used these traditions. It looks for explanations of why it took such a while before authors got used to cite gospel texts more or less accurately.

Scholarship is divided on a point fundamental to the interpretation of 1 Corinthians 1-4: Are these chapters better read as a Pauline apology or as a Pauline censure? This study argues that Paul's argument is simultaneously apology and rebuke. By characterizing the Corinthian community as an ancient school, Paul depicts himself as a good but misunderstood teacher and the Corinthians as lackluster and unruly students. In support of this argument, White identifies numerous parallels between Paul's language, logic, and imagery in 1 Corinthians 1-4 and similar motifs in ancient Greek, Roman, and Jewish discussions of educational theory and practice. Especially significant is White's conclusion that Paul's educational language most closely resembles discussions of ancient primary education, not the rhetoric or philosophy studied in ancient higher education. This book will be of interest to scholars of the Corinthian correspondence, Pauline specialists, and any scholar of antiquity interested in ancient Greek, Roman, Jewish, and Christian education.

The volume examines the impact of Paul¿s personality and theology in writings that became part of the New Testament and in texts ascribed to the ancient Christian apocrypha and the Apostolic Fathers. Paul¿s influence is also shown in a collection of his letters, which became a major part of the New Testament. In doing so, the authors shed light on the process that led to the ¿canonical Paul¿.

This monograph examines Hebrews' understanding of the relationship between old covenant sacrifices and Christ's new covenant sacrifice, especially as it relates to the question of efficacy. Most scholars think the author of Hebrews strips the levitical sacrifices of most, if not all, efficacy, but this work affirms a more positive depiction of the levitical sacrifices. A mystical apocalyptic tradition stands behind Hebrews' description of the heavenly cult , which establishes the framework for relating the levitical sacrifice to Christ's sacrifice. The earthly, levitical cult was efficacious when it corresponded to or synchronized with the heavenly sacrifice of Christ. Still, the author of Hebrews develops the notion of the heavenly cult in unique ways, as Christ's sacrifice both validates the earthly practice but also, due to his new covenant theology, calls for its end. Ribbens' bold proposal joins a growing number of scholars that place Hebrews in the mystical apocalyptic tradition, highlights positive statements in Hebrews related to the efficacy of levitical sacrifices that are often overlooked, and relies on the heavenly cult to reconcile the positive and negative descriptions of the levitical cult.

David Moessner proposes a new understanding of the relation of Luke's second volume to his Gospel to open up a whole new reading of Luke's foundational contribution to the New Testament. For postmodern readers who find Acts a 'generic outlier,' dangling tenuously somewhere between the 'mainland' of the evangelists and the 'Peloponnese' of Paul-diffused and confused and shunted to the backwaters of the New Testament by these signature corpora-Moessner plunges his readers into the hermeneutical atmosphere of Greek narrative poetics and elaboration of multi-volume works to inhale the rhetorical swells that animate Luke's first readers in their engagement of his narrative. In this collection of twelve of his essays, re-contextualized and re-organized into five major topical movements, Moessner showcases multiple Hellenistic texts and rhetorical tropes to spotlight the various signals Luke provides his readers of the multiple ways his Acts will follow "e;all that Jesus began to do and to teach"e; (Acts 1:1) and, consequently, bring coherence to this dominant block of the New Testament that has long been split apart. By collapsing the world of Jesus into the words and deeds of his followers, Luke re-configures the significance of Israel's "e;Christ"e; and the "e;Reign"e; of Israel's God for all peoples and places to create a new account of 'Gospel Acts,' discrete and distinctively different than the "e;narrative"e; of the "e;many"e; (Luke 1:1). Luke the Historian of Israel's Legacy combines what no analysis of the Lukan writings has previously accomplished, integrating seamlessly two 'generically-estranged' volumes into one new whole from the intent of the one composer. For Luke is the Hellenistic historian and simultaneously 'biblical' theologian who arranges the one "e;plan of God"e; read from the script of the Jewish scriptures-parts and whole, severally and together-as the saving 'script' for the whole world through Israel's suffering and raised up "e;Christ,"e; Jesus of Nazareth. In the introductions to each major theme of the essays, this noted scholar of the Lukan writings offers an epitome of the main features of Luke's theological 'thought,' and, in a final Conclusions chapter, weaves together a comprehensive synthesis of this new reading of the whole.

The volume deals with interpretations of Paul, his person and his letters, in various early Christian writings. Some of those, written in the name of Paul, became part of the New Testament, others are included among ¿Ancient Christian Apocrypha", still others belong to the collection called ¿The Apostolic Fathers". Impacts of Paul are also discernible in early collections of his letters which became an important part of the New Testament canon. This process, resulting in the ¿canonical Paul", is also considered in this collection.

What is the place of the cross in the thought of the third evangelist? This book seeks to show the central significance of the death of Jesus for Luke's understanding of (1) how salvation is accomplished and (2) what it means for Jesus to be the messiah. Whereas previous authors have helpfully attended to individual motifs within Luke's account of the passion, this book takes more of a wide-angle approach to the topic, moving from the very first allusions to Jesus' rejection at the beginning of Luke's gospel all the way through to the retrospective references to Jesus' death that occur throughout the speeches of Acts. By focusing on the inter-relationship of the various parts that form the whole of the Lukan portrayal of Jesus' death, Wilson proposes fresh solutions to several of the intractable exegetical disputes related to the place of the cross in Lukan theology, thereby helping to situate Lukan soteriology within the broader context of Jewish and Christian belief and practice in the first century.

L'exegese historique soulignait l'abime theologique entre le kerygme paulinien et l'histoire du salut racontee par Luc. L'avenement des methodes synchroniques et la mise en question par la New Perspective du paulinisme de la recherche permirent de rendre justice au genie lucanien pour lui-meme. Le dossier des rapports theologiques entre les deux corpus merite toutefois d'etre rouvert: Luc n'integre-t-il Paul qu'au titre de figure identitaire dans les Actes, ou son recit global est-il travaille en profondeur par la theologie de l'apotre? Apres avoir resume l'histoire de la question et pose les bases hermeneutique de sa demarche, C. Singer s'en tient a un examen de l'evangile, degage, donc, du probleme de la fiabilite historique des Actes. A partir d'un point de contact litteraire entre Luc et Paul est repere le deploiement narratif du theme de la justice. Luc opere un deplacement par rapport au creuset du judaisme hellenistique auquel il forge son recit. La justice est devoilee comme pretention humaine et cede la place a la justification. L'ethique acquiert un statut propedeutique a la conversion. Le recit de Luc apparait ainsi traverse par une coherence theologique dynamique, analogue a celle des epitres pauliniennes.

While there have been various studies examining the contents of the evangelistic proclamation in Acts; and various studies examining, from one angle or another, individual persuasive phenomena described in Acts (e.g., the use of the Jewish Scriptures); no individual studies have sought to identify the key persuasive phenomena presented by Luke in this book, or to analyse their impact upon the book's early audiences. This study identifies four key phenomena - the Jewish Scriptures, witnessed supernatural events, the Christian community and Greco-Roman cultural interaction. By employing a textual analysis of Acts that takes into account both narrative and socio-historical contexts, the impact of these phenomena upon the early audiences of Acts - that is, those people who heard or read the narrative in the first decades after its completion - is determined. The investigation offers some unique and nuanced insights into evangelistic proclamation in Acts; persuasion in Acts, persuasion in the ancient world; each of the persuasive phenomena discussed; evangelistic mission in the early Christian church; and the growth of the early Christian church.

A cursory glance at Hebrews' critique of Israel's fear at Sinai in Heb 12:18-29 suggests that the author has misunderstood or manipulated his sources. In the Pentateuch, the appointment of Moses as Israel's mediator receives explicit approval (Exod 19:9; Deut 5:28), while Heb 12:25 labels their request for mediation a "e;refusal"e; to heed the word of God.This bookargues that Hebrews' use of the Sinai narratives resides on a complex trajectory established by four points: the Sinai covenant according to Exodus, the reenactment of that covenant according to Deuteronomy, the call for a NEW covenant according to Jeremiah, and the present reality of that covenant established by God and mediated by Jesus Christ.The basis for Hebrews' critique arises from its insight that while Israel's request established covenant-from-a-distance, Jesus demonstrates that true covenant mediation brings two parties into a single space. The purpose for Hebrews critique lies in its summons to Zion, the mountain on which Jesus sits at the right hand of God as the high priestly mediator of the new covenant.

In general, theological terms this study examines the interplay of early Christian understandings of history, revelation, and identity. The book explores this interaction through detailed analysis of appeals to "e;mystery"e; in the Pauline letter collection and then the discourse of previously hidden but newly revealed mysteries in various second-century thinkers. T.J. Lang argues that the historical coordination of the concealed/revealed binary ("e;the mystery previously hidden but presently revealed"e;) enabled these early Christian authors to ground Christian claims - particularly key ecclesial, hermeneutical, and christological claims - in Israel's history and in the eternal design of God while at the same time accounting for their revelatory newness. This particular Christian conception of time gives birth to a new and totalizing historical consciousness, and one that has significant implications for the construction of Christian identity, particularly vis-a-vis Judaism.

What accounts for the seemingly atypical pattern of scriptural exegesis that Paul uses to interpret Exodus 34 in 2 Cor 3:7-18? While previous scholars have approached this question from a variety of angles, in this monograph, Michael Cover grapples particularly with the evidence of contemporaneous Jewish and Greco-Roman commentary traditions. Through comparison with Philo of Alexandria's Allegorical Commentary, the Pseudo-Philonic homilies De Jona and De Sampsone, the Anonymous Theaetetus Commentary, the Dead Sea Scrolls, Seneca's Epistulae morales, and other New Testament texts, Paul's interpretation of Exodus emerges as part of a wider commentary practice that Cover terms "e;secondary-level exegesis."e; This study also provides new analysis of the way ancient authors, including Paul, interwove commentary forms and epistolary rhetoric and offers a reconstruction of the context of Paul's conflict with rival apostles in Corinth. At root was the legacy of Moses and of the Pentateuch itself, how the scriptures ought to be read, and how Platonizing theological and anthropological traditions might be interwoven with Paul's messianic gospel.

Luke-Acts contains a wealth of material that is relevant to politics, and the relationship between Jesus and his followers and the Roman Empire becomes an issue at a number of points. The author's fundamental attitude toward Rome is hard to discern, however. The complexity of Luke's task as both a creative writer and a mediator of received tradition, and perhaps as well the author's own ambivalence, have left conflicting evidence in the narrative. Scholarly treatments of the issue have tended to survey in a relatively short scope a great amount of material with different degrees of relevance to the question and representing different proportions of authorial contribution and traditional material. This book attempts to make a contribution to the discussion by narrowing the focus to Luke's depiction of the Roman provincial governors in his narrative, interpreted in terms of his Greco-Roman literary context. Luke's portraits of Roman governors can be seen to invoke expectations and concerns that were common in the literary context. By these standards Luke's portrait of these Roman authority figures is relatively critical, and demonstrates his preoccupation with Rome's judgment of the Christians more than a desire to commend Roman rule.

The second century CE has often been described as a kind of dark period with regard to our knowledge of how the earliest Christian writings (the gospels and Paul¿s letters) were transmitted and gradually came to be accepted as authoritative and then, later on, as ¿canonical¿. At the same time a number of other Christian texts, of various genres, saw the light. Some of these seem to be familiar with the gospels, or perhaps rather with gospel traditions identical or similar to those that found their way into the NT gospels. The volume focuses on representative texts and authors of the time in order to see how they have struggled to find a way to work with the NT gospels and/or the traditions behind these, while at the same time giving a place also to other extra-canonical traditions.It studies in a comparative way the reception of identifiably ¿canonical¿ and of extra-canonical traditions in the second century. It aims at discovering patterns or strategies of reception within the at first sight often rather chaotic way some of these ancient authors have cited or used these traditions. And it will look for explanations of why it took such a while before authors got used to cite gospel texts (more or less) accurately.