See also. The question How should we interpret ἀδελφός in the New Testament? comes to a head in Jesus' parable of the Sheep and the Goats. As the parable is popularly conceived, Jesus teaches his followers to work for justice among the marginalized of the world. He outlines a radical vision of the Last Judgement: … Continue reading The Sheep and Goats: Brothers and Neighbors in Early Christianity part 3
Last time we saw that the cohesion and unity of the faith community was of primary importance in earliest Christianity. A "brotherly love" shared among believers ensured not only the survival of the marginalized apocalyptic communities, it protected the integrity and allure of Christian witness among the nations. "By this everyone will know that you … Continue reading In Defense of Brotherly love: Brothers and Neighbors in Early Christianity part 2
As I argued previously, one of the implications of the historical-apocalyptic approach to the New Testament is that Jesus' ethical commands are understood as historically contingent. I tried to demonstrate, for instance, that Jesus' teachings on violence were built upon his eschatological outlook. He believed God would soon flood Israel and the nations with a … Continue reading Brothers and Neighbors in Early Christianity (part 1)
My last posts (1 2) argued that the apocalyptic vision in Psalm 37 served as the background for many of Jesus' teachings on violence in the Sermon on the Mount. Psalm 37 speaks of imminent reversals: the wicked would soon be destroyed, the just would soon be vindicated and rewarded. Therefore, the psalmist implores, do not … Continue reading “Do not resist an evil person”: why Jesus taught what he taught
Paula Fredriksen's impressive recent book, The Pagans' Apostle, prioritizes apocalyptic as the interpretive frame through which to read the letters of Paul. Her Paul is not the innovative theologian of justification by faith as says the Old Perspective. Nor is he the ethnic iconoclast, the prophet breaking down the barriers between Jew and Gentile, as say many … Continue reading Eschatological Gentiles
The Prophetic Narrative of Israel's Scriptures In my last post I argued that the Sermon on the Mount presupposes a certain apocalyptic and prophetic biblical narrative. The Sermon is not foremost a work of ethical reasoning. It is foremost a prophetic announcement of coming judgement and vindication. We can find this prophetic narrative elsewhere throughout … Continue reading Prophecy on the Mount part II
My thinking on eschatology and biblical interpretation has been fundamentally shaped by Andrew Perriman's "narrative-historical" approach. According to Perriman, Jesus—and the Bible more broadly—was eminently concerned with historical rather than spiritual outcomes. Jesus was an apocalyptic prophet but not the prophet of Schweitzer or Weiss—he did not prophesy the end of the world. Rather, Jesus prophesied, much … Continue reading Prophecy on the Mount part 1
God's treatment of Pharaoh in the Exodus narrative consistently puzzles readers. Just when Pharaoh has agreed to let the Israelites go, God hardens his heart and drives him to the shore of the Sea. God does this so that he can work signs of judgement against Egypt. I will harden Pharaoh’s heart, and I will … Continue reading The Cursed Fig Tree and the Prophet Isaiah
The Songs of Mary and Zechariah are almost unintelligible when they are read with modern theological presuppositions. These texts speak of the abasement of kings, the exaltation of the lowly, the defeat of God's enemies, and the fulfillment of divine promises to Israel. They have little if anything to do with justification by faith or the Christmas story … Continue reading The Gospel according to Hannah
Scribes of the Kingdom 