From-the-Bookshelf

Irenaeus of Lyons In his Against Heresies, Irenaeus argues that 666 is a particularly “fitting” number for the name of the beast in Rev 13:18: since he sums up in his own person all the commixture of wickedness which took place previous to the deluge, due to the apostasy of the angels. For Noah was six hundred years old when the deluge came upon the earth, sweeping away the rebellious world, for the sake of that most infamous generation which lived in the times of Noah. And [Antichrist] also sums up every error of devised idols since the flood, together with the slaying of the prophets and the cutting off of the just {cf. Matt 24:37–38/ Luke 17:26–27}. For that image which was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias, and Misaël, when they did not worship it, were cast into a furnace of fire, pointing out prophetically, by what happened to them, the wrath against the righteous which shall arise towards the [time of the] end {cf. Matt 24:15/ Mark 13:14}. For that image, taken as a whole, was a prefiguring of this man’s coming, decreeing that he should undoubtedly himself alone be worshipped by all men {cf. Rev 13:15}. Thus, then, the six hundred years of Noah, in whose time the deluge occurred because of the apostasy, and the number of the cubits of the image for which these just men were sent into the fiery furnace, do indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, and unrighteousness, and wickedness, and false prophecy, and deception; for which things’ sake a cataclysm of fire shall also come [upon the earth]. (Irenaeus, Against Heresies, 5.29.2 [ ANF 1:558; affiliate disclosure] square brackets original; curled brackets added) ...

In his Tyndale series Romans commentary, F. F. Bruce offers the following colorful, if also sad, illustration as he discusses Rom 6: A notable historical instance [of a tendency to read Paul as advocating antinomianism] may be seen in the Russian monk Rasputin, the evil genius of the Romanov family in its last years of power. Rasputin taught and exemplified the doctrine of salvation through repeated experiences of sin and repentance; he held that, as those who sin most require most forgiveness, a sinner who continues to sin with abandon enjoys, each time he repents, more of God’s forgiving grace than any ordinary sinner.((Bruce, Romans ( affiliate disclosure), 134.)) ...

Communication is hermeneutical; it involves people sending and receiving messages. To make the communication process work, the sender(s) and receiver(s) both have to meet their own particular, communicative responsibilities. Of course, with literature like the New Testament, the people who sent the messages it contains cannot clarify or supplement anything they have already said. So, if communication is to happen, any modern readers, or receivers, must try to understand the text’s own communicative horizon, for all the problems that task entails (see this post for a discussion). On this task, consider the following, insightful comments from N. T. Wright’s New Testament and the People of God: ...

The Baker Illustrated Bible Dictionary is a helpful resource with some useful enhancements in the Logos Bible Software version.

Heiser, Supernatural The folks at Lexham Press have kindly sent along a copy of Michael Heiser’s book, Supernatural. Heiser holds a PhD in Hebrew Bible and Semitic Languages from the University of Wisconsin-Madison. Supernatural is a follow-up to Heiser’s previous volume Unseen Realm (Lexham, 2015; see Supernatural, 9). Both continue following up on themes Heiser previously explored in his doctoral thesis on “The Divine Council in Late Canonical and Non-Canonical Second Temple Jewish Literature” (2004). ...

Yes, search, but also read, note, and remember.

At the end of chapter 1, “Questions of Truth and Epistemology,” in her Comical Doctrine: An Epistemology of New Testament Hermeneutics (Paternoster, 2006), Rosalind Selby summarizes: If this chapter has concluded with an appropriate understanding of the logical structure of grace and faith as we contemplate how it is that we know God, it must be important to pursue it in terms of the relationship between the individual and the community. The community of the ‘church’—however we define that—is founded by and founds its texts. This is a dialectic which itself rests in the priority of the founding acts of God. The priority over community, individual and the textual conveying of revelation always belongs with God; and the Christian will take that fundamentally seriously. ( 52; emphasis added) ...

In her Comical Doctrine: An Epistemology of New Testament Hermeneutics (Paternoster, 2006), Rosalind Selby has several insightful observations. Summarizing the thought of Karl-Otto Apel, Selby comments: Apel himself proposes a dialectical mediation of objective-scientistic and hermeneutical methods with a critique of ideology. Philosophical hermeneutics is reflexive in as much as the subject must self-objectify in order to be self-critical and avoid any hidden prejudices. ( 36) ...

The latest Bloomsbury Highlights notes the newly available volume 16 in the T&T Clark Jewish and Christian Texts Series. The volume is a revision of my 2011 dissertation at Southeastern Seminary and primarily explores paradigmatic, or presuppositional, aspects of the hermeneutics at play in Romans and some of the Qumran sectarian texts. ...

[caption id=“attachment_2129” align=“alignright” width=“87”] Richard Bauckham[/caption] In his 2006 Jesus and the Eyewitnesses, Richard Bauckham suggests: that we need to recover the sense in which the Gospels are testimony. This does not mean that they are testimony rather than history. It means that the kind of historiography they are is testimony. An irreducible feature of testimony as a form of human utterance is that it asks to be trusted. This does not mean that it asks to be trusted uncritically, but it does mean that testimony should not be treated as credible only to the extent that it can be independently verified. There can be good reasons for trusting or distrusting a witness, but these are precisely reasons for trusting or distrusting. Trusting testimony is not an irrational act of faith that leaves critical rationality aside; it is, on the contrary, the rationally appropriate way of responding to authentic testimony. . . . It is true that a powerful trend in the modern development of critical historical philosophy and method finds trusting testimony a stumbling-block in the way of the historian’s autonomous access to truth that she or he can verify independently. But it is also a rather neglected fact that all history, like all knowledge, relies on testimony. ( 5; italics original) ...

[caption id="" align=“alignright” width=“175”] Louis Comfort Tiffany, “Window of St. Augustine” (Lightner Museum, St. Augustine, Florida; photo credit: Wikipedia)[/caption] Citing Varro as “a most learned man among the [pagans], and [a man] of the weightiest authority” on paganism ( Civ. 4.1 [ NPNF1 2:64]), Augustine summarizes Varro’s account of the naming of Athens ( Civ. 18.9 [ NPNF1 2:365]): ...

Online, things change. In the current version of Biblia Hebraica Stuttgartensia with Westminster 4.2 Morphology in Logos 4, the “Text” section of the Preface refers readers to http://www.wts.edu/hebrew/whm.html for Al Groves’ “Supplement to the Code Manual for the Michigan Old Testament” (last rev. June 7, 1989). As of this writing, this URL redirects to Westminster Seminary’s homepage, but Groves’ supplement is presently still available here. ...

Philosophical Hermeneutics According to Hans-Georg Gadamer, Prejudices [i.e., prejudgments] are not necessarily unjustified and erroneous, so that they inevitably distort the truth. In fact, the historicity of our existence entails that prejudices, in the literal sense of the word [i.e., prejudgments], constitute the directedness of our whole ability to experience. Prejudices are biases of our openness to the world. They are simply conditions whereby we experience something—whereby what we encounter says something to us.((Gadamer, Philosophical Hermeneutics ( affiliate disclosure), 9.)) ...

[caption id=“attachment_8406” align=“alignright” width=“200” caption=“Image via Communio”] [/caption] Earlier this semester in Exploring Religion, we discussed Cicero’s On the Nature of the Gods, and one paragraph particularly struck me as an apt illustration of Qoheleth’s advice that עת לחשות ועת לדבר ( Eccl 3:7b; there is a time to be silent, and there is a time to speak): ...

The Flammarion woodcut is an enigmatic wood en… Jim Davila has picked up a discussion about ancient testimony to the earth’s spherical shape. Cicero also, by way of his Stoic character Balbus, comments to this effect, saying, [T]he sea, which is above the earth, tends still toward the earth’s centre, and so is itself shaped in conformity to the globe of the earth and nowhere spills or overflows. ( 171; affiliate disclosure; italics added) ...

Van Til’s perspective resembles Kuhn’s. One major difference is that, where Kuhn has mutable paradigms, Van Til has a reality-constituting mind of God.

[caption id=“attachment_7680” align=“alignright” width=“80” caption=“Marcus Tullius Cicero”] [/caption] In his translator’s comments on Cicero’s Nature of the Gods, H. C. P. McGregor makes the following observation about the task of translation: One can . . . choose verbal accuracy at any price, translate each sentence word for word, and so produce a safe bud deadly crib. In an opposite extreme, one may throw all scholarly impedimenta overboard, let vocabulary and syntax go, seeking only to preserve in English dress the sense and argument of the original. . . . A third method goes beyond translation altogether and creates a new work in the image of the old, as Pope and Chapman did with Iliad and Odyssey. ( 64) ...

In his Romans commentary, F. F. Bruce gives the following, sound advice for those who want to understand Paul better: We may agree or disagree with Paul, but we must do him the justice of letting him hold and teach his own beliefs, and not distort his beliefs into conformity with what we should prefer him to have said ( 136). ...

[caption id=“attachment_6870” align=“alignright” width=“80” caption=“Michael Licona”] [/caption]In his new monograph, The Resurrection of Jesus, Michael Licona summarizes as follows how he sees Paul conceiving of believers’ possible ends: Paul sees two options before believers. Some believers will die prior to the parousia and will become disembodied until the general resurrection, while believers alive at the parousia will have their earthly bodies clothed with their new resurrection body made by God. Paul certainly prefers to avoid the former. But his faith gives him confidence that, if he dies prior to the parousia, he will be with the Lord, although in a disembodied state, which he prefers over present life in the earthly body. And being with Christ is what matters most to Paul ( 435–36). ...

While expressing doubts about the correctness of the “New Perspective(s) on Paul,” Stan Porter makes the following, interesting observation about the New Perspective(s) vis-à-vis the question of continuity between the portraits of Paul in Acts and the letters: If this new perspective is correct, then it would appear that the Jewish elements that typify the account in Acts, such as Paul’s beginning much of his local preaching with a visit to the synagogue . . . , his agreeing to participate in the ritual in Jerusalem ( Acts 21:17–26 . . . ), and his defenses focusing upon his continuity with Judaism, all point toward continuity between the Paul of Acts and of the Letters. Thus, the new perspective on Paul would appear to render this criticism of [E.] Haenchen [that Luke is unaware of Paul’s answer to the question of the law and the Gentile mission] no longer valid ( 191). ...

While reading Darrell Bock’s Studying the Historical Jesus in preparation for class this fall, I came across the following, insightful comment: Every culture has its “cultural script” that is assumed in its communication. These [Second Temple Jewish] sources help us get a reading on the cultural script at work in the time of Jesus. They also help us understand the reaction to Jesus and his ministry. They also deepen our own perception of Jesus’ claims ( 40–41). ...

In commenting on Phil 2:12 in his recent Pillar series volume, Walter Hansen observes the following about Paul’s description of Christian community and obedience: The church is an eschatological community, a colony of heaven. But in order for the heavenly reality to be a present, earthly experience, believers need to work out the salvation promised to them. Paul desires to see an ecclesiological fulfillment of the eschatological promise of salvation. This understanding of working out salvation as a present expression of God’s promise of salvation does not contradict but rather implements Paul’s earlier instruction to look after the interests of others ( 2:4) ( 174–75; cf. 177). ...

Defending the legitimacy of the category of “collective memory,” Maurice Halbwachs observes the following: History is neither the whole nor even all that remains of the past. In addition to written history, there is a living history that perpetuates and renews itself through time and permits the recovery of many old currents that have seemingly disappeared ( 64). Thus, in some respect, the “collective memory” provides the means by which a community recovers for itself things that it has forgotten or allowed to fall into the vague and dusty corners of its memory. Without such collective memory, these lost currents would have no presence in relation to the community and they would have to be recovered—if they would ever be recovered at all—in the same manner as the community discovers new things of which it had not previously been aware. ...

In an essay entitled “Paul and James on the Law in the Light of the Dead Sea Scrolls,” Martin Abegg incisively observes that The interpretation of the law, which had been revealed by God, is the focus of the phrase “works of the law” [at Qumran]. . . . No doubt the emphasis is on Torah in its entirety (see 1QS 8.1–2) but “obeying the law” was in accordance with the correct interpretation, that which had been revealed by God. . . . [T]he phrase does not simply mean “works of the law as God has commanded,” but rather “works of the law that God has commanded and revealed fully only to us” ( 72–73; italics original). ...

Presuppositions that remain unacknowledged at least to oneself can still exercise strong influence. Indeed, [a] person who believes he is free of prejudices, relying on the objectivity of his procedures and denying that he is himself conditioned by historical circumstances, experiences the power of the prejudices that unconsciously dominate him as a vis a tergo. A person who does not admit that he is dominated by prejudices will fail to see what manifests itself by their light [because it will not be foregrounded from them] (Gadamer, Truth and Method, 2006, 354 and Gadamer, Truth and Method, 2013, 369). ...

Despite the preeminence sometimes assigned to method in hermeneutics, [i]n seeking to understand tradition[,] historical consciousness must not rely on the critical method with which it approaches its sources, as if this preserved it from mixing in its own judgments and prejudices. It must, in fact, think within its own historicity. To be situated within a tradition does not limit the freedom of knowledge but makes it possible ( Gadamer 354). ...

Regarding the place of Jesus in Paul’s hermeneutic, James Aageson suggests that [Paul’s] hermeneutic is inherently theological and is governed by his experience on the Damascus road and its legacy. From a persecutor of the early church, Paul was transformed into a man with a mission to carry the name of Jesus to the Gentile world. The divine mystery that was revealed to Paul in Christ opens for him new ways of reading and listening to the ancient texts of the Jewish people. His belief in Christ is both an experience and a conviction that, in his eyes, allows him to comprehend the “true” meaning of the religion of his people and their sacred texts ( 155–56). ...

In an essay on “Jesus, John, and the Dead Sea Scrolls,” Craig Evans observes that Jesus’s appointment of the twelve ( Mark 3:14; 6:7) is an extension of John [the Baptist]’s typology. The Jordan River has been crossed, and now representatives of the restored tribes have reentered the promised land, announcing the rule of God. If the nation repents, restoration will take place. It will be a time when the twelve apostles will sit on twelve thrones, judging the twelve tribes of Israel, judging not in a condemning sense but in an administrative, even shepherding sense ( Evans 60; emphasis added). ...

In an introductory essay for his edited volume Modelling Early Christianity: Social-Scientific Studies of the New Testament in Its Context, Phillip Esler observes that All human groups, however diverse, are capable of communicating with one another. Merely to entertain the possibility of one culture seeking to understand or even translate another presupposes the necessary foundations in human nature and human sociality which transcend ethnographic particularity ( Esler 6). ...

In working through some bibliography recently for a conference paper proposal about מורה הצדק ( the teacher of righteousness), I came across the following: Der Lehrer [der Gerechtigkeit] ist von Gott autorisiert, die Geheimnisse der Prophetenworte zu enträtseln, denn die Worte der Propheten sind Geheimnisse (רזים [pHab] 7,5), die man ohne Auslegung des Lehrers nicht verstehen kann. Der Lehrer tritt also mit seiner Verkündigung nicht neben die Schrift, sondern er basiert auf der Schrift. Er allein hat von Gott das rechte Verständnis offenbart bekommen. Darum kann er und mit ihm seine Gemeinde nach dem Willen Gottes leben ( Jeremias 141). ...