Biblical Theology

Abstract

Biblical Theology Christopher T. Begg, David A. Leiter, Paul L. Redditt, and John Thomas Willis 547. Uwe Becker, "Neue Einsichten und Konzepte zur christologischen Deutung des Alten Testaments," KD 62 (2016) 95-114. B.'s paper discusses modern christological interpretations of the OT. After a short review of the emphasis on the witness of the OT to Christ by W. Vischer and K. Barth in the mid-20th century, B. focuses on various, more recent approaches that might be designated as contemporary christological perspectives on the OT (the canonical approach, concepts of "Biblical Theology" or new spiritual readings). The paper concludes with some general remarks on how the OT as a "pre-Christian" book might function as the biblical text for the preaching of the gospel. [Adapted from published abstract—C.T.B.] [End Page 147] 548. J. Lanier Burns, "The Biblical Use of Marriage to Illustrate Covenantal Relationships," BS 173 (2016) 273-96. B.'s article explores the theme of marriage in the Bible with two foci in mind: theological method for use with biblical audiences, and Scripture's use of itself to progressively develop a unified, Christ-centered message with marriage as a foundational paradigm in order that biblical audiences understand truth. B.'s investigation begins with prophetic texts, which, though negative, clearly explicate Israel's idolatry with covenantal marriage in the background. Thereafter, B. looks back at creation for marital ideals "from the beginning." Finally, he discusses the marriage/adultery metaphor in Revelation 17–21 with a view to showing that the paradigmatic marriage theme extends from Genesis through Revelation. [Adapted from published abstract—C.T.B.] 549. M. Daniel Carroll R. (Rodas), "Old Testament Law, Then and Now: Cultural Boundaries and Moral Identity—Engaging Christopher Wright's Paradigm Approach," Kairós 58-59 (2016) 37-59. Christopher J. H. Wright's paradigm proposal for the appropriation of OT Law for the modern world can be enhanced and broadened by way of a critical incorporation of the insights of cultural anthropology and the use of John Rogerson's contributions to the field as a theoretical framework. [Adapted from published abstract—C.T.B.] 550. [Genesis; Sirach] Jeremy Corley, "Divine Creation and Human Morality from Genesis to Ben Sira," ITQ 81 (2016) 343-61. Several Second Temple texts undertook to harmonize the differences between the P creation story in Genesis 1 and the J creation narrative in Genesis 2–3. Ben Sira (Sirach), e.g., makes selective use of both creation stories, especially when referring to human mortality. While Sir 25:24 seems to suggest that sin and death entered the world through Eve, Sir 17:1-2 appears to pass over the primeval sin and instead to regard human mortality as a natural disposition of the Creator who providentially allots humanity a fixed number of days of earthly life. In this interpretation, which is similar to various other interpretations of Genesis 3 in early Judaism and Christianity that emphasize human mortality as deriving from the primeval sin, Ben Sira does nonetheless echo the primeval punishment of humanity (Gen 3:19) by using the verb "return" in Sir 17:1. Having done this, Ben Sira in 17:2 proceeds to follow Jewish sapiential reflection (esp. Psalm 90) and Stoic teaching in presenting death as something natural within God's providential plan. [Adapted from published abstract—C.T.B.] 551. Kyle C. Dunham, "Yahweh War and Ḥerem: The Role of Covenant, Land, and Purity in the Conquest of Canaan," DBSJ 21 (2016) 7-30. D.'s overview of the broad contours of the ḥerem practice demonstrates that the practice had a key place in Israel's conquest of Canaan. Tied as it was to covenanted land purity, the practice was integral to the occupation of the land, but then became obsolete following the conquest. Ḥerem was enacted by Israel as a way of affirming God's exclusive holiness and sovereign right to inhabit and bequeath the sacred land of his dwelling place in accordance with his character and promises. The enactment of ḥerem further underscored God's sovereignty and justice. God has sovereign right over life, and Israel...