Restoration Of Israel Research Articles

An ‘undervalued’ salvation oracle in the book of Jeremiah: Jeremiah 50:4–5 (Masoretic text)

The present article sets out to demonstrate that the promise of an eternal covenant in Jeremiah 50:5 plays a pivotal role in the book of Jeremiah Masoretic text (MT). In contrast to the promise of the new covenant in 31:31, this promise of an eternal covenant has received relatively little scholarly attention. A close reading of the salvation oracle in Jeremiah 50:4–5 does, however, reveal that the promise of an eternal covenant presents a distinctive voice when compared to that of the new covenant. Within its immediate context, the oracles against Babylon, the oracle in Jeremiah 50:4–5 introduces the subtheme: the restoration of Israel and Judah. Allusions to material in the preceding chapters reveal a dialogical relationship between Jeremiah 50:4–5 and the Foe from the North oracles in 4:5–6:30, the communal lament in 14:19–22 and the salvation oracle in 31:2–6. The placement of the oracles against Babylon in the MT of the book of Jeremiah had the effect that the hope expressed in Jeremiah 50:4–5 became more pronounced. In spite of the tragic events of 587 BCE., there was hope for a restoration of the covenantal relationship with Yahweh.The article takes a close analysis of the salvation oracle in Jeremiah 50:4–5 MT as premise. In light of the intertextual character of the book of Jeremiah, allusions to material in the preceding chapters are explored.Intradisciplinary and/or interdisciplinary implications: The research highlights the pivotal role of the salvation oracle in Jeremiah 50:4–5 in the book of Jeremiah MT. It should be taken into consideration for the understanding of the book as a whole.

What about Abraham? Abraham as Ingroup Exemplar and “Children of Abraham” as Superordinate Identity in Romans 4

In Paul’s eschatologically informed reading of Scripture, the Torah was never intended by God to be itself sufficient to secure membership in Abraham’s family. Because membership here had always been secured on the most fundamental level by God’s ḥesed, a future move of divine initiative is what the Torah and the prophets had all along anticipated. The redemption and reconciliation wrought by Christ has happened then in order to fulfill the original promise to Abraham, as seen through the lens of a broader salvation–historical matrix, in which the restoration of Israel and consequent ingathering of the nations envisaged by the prophets is integral. Romans 4 centrally concerns this new social phenomenon—the coming together of Jews and gentiles into a single, unified, eschatological covenant community, in which previous social identities necessarily retain their fundamental significance. The crucial implication of Paul’s theologizing is that to be a child of Abraham neither eradicates the import of traditional ethnic markers of Judaism, nor, wholesale, the ethnic distinctiveness of the varied people groups of the non-Jewish world. However, both groups are also therein transformed and united as one renewed humanity in Christ. Moreover, as the first person to be brought into a covenant relationship with God on the basis of God’s ḥesed, which was then met by the appropriate response of faithfulness toward God, Abraham functions for Paul as an ingroup exemplar for the Christ community.

Paul R. Hinlicky. Joshua

Paul R. Hinlicky. <i>Joshua</i>

Sion sebagai Pusat Kerajaan (tidak) Damai: Membaca Yesaya 2:1-4 dari Konteks Indonesia

Various interpretive tendencies towards the text of Isaiah 2:1-4 that exist today emphasize the physical and eschatological aspects of Israel's restoration. Efforts to realize the prophecy in Israel have contributed to the rise of radicalism in Indonesia. This paper aims to answer several questions in the text read from the Indonesian context, namely: what is the relevance of rebuilding the Temple? What is the truth of God's word? And is Jerusalem really the center of peace? This research was conducted with an exegesis approach and library research. The results of exegesis are critically reciprocally dialogued with the Indonesian context using related literature studies. The results of the analysis show the relationship between rebuilding the temple of God and building churches in Indonesia, the validity of the truth of God's word in Indonesia is based on pragmatic proof of the truth, and Indonesia as a Center for Peace . The findings of this study encourage action plans, among others; intensify inter-religious dialogue starting from the level of religious figures to the lower level of the community and encourage moderate religious life. It needs the openness of various parties in the development of the study of Bible interpretation as well as adjustments to various methods of interpretation that continue to develop, as well as seeking practical forms of Indonesia's involvement in creating world peace.

Simeon and the Restoration of Israel

Charles Simeon, one of the leading founders of modern Anglican Evangelicalism, was a staunch advocate of missions to the Jews, whom he regarded as God’s chosen people. Basing himself entirely on the witness of the prophets and apostles, he believed that the church held the gospel message in trust against the day when those for whom it was originally intended would hear it and turn to Christ. The church had a responsibility to proclaim the message of salvation to the Jewish people but was failing in its duty. In his sermons on the subject, Simeon called Christians back to faithful witness among Jews and did much to further the cause of Jewish evangelism in the Church of England and beyond. KEYWORDS: Jews, Israel, conversion, restoration, prophecy, fulfillment, miracle, mission

Power in Weakness: Paul's Transformed Vision for Ministry by Timothy G. Gombis

Reviewed by: Power in Weakness: Paul's Transformed Vision for Ministry by Timothy G. Gombis Timothy A. Brookins timothy g. gombis, Power in Weakness: Paul's Transformed Vision for Ministry (Grand Rapids: Eerdmans, 2021). Pp. xvi + 168. $25. As is succinctly described in the book's preface, Power in Weakness is "an extended meditation on the dynamics of power and weakness in pastoral ministry" (p. xiii). The generative center of discussion is Paul's theology of "cruciformity," that is, Paul's life and ministry, after conversion, "in the shape of the cross" (p. xiv). Four motifs shape the book's content: "conversion of Paul's ministry imagination," "the church's cosmic situation," "the church as the site of resurrection presence on earth," and "Paul as pastor" (pp. 6–10). The first three chapters take up the first motif. Describing Paul's conversion as a conversion of Paul's "ministry imagination," Gombis schematizes Paul's life before and after conversion in terms of two antithetically opposed approaches to "ministry." As a Pharisee, Paul had longed for the resurrection and the restoration of Israel in the land promised to them. Believing that Israel's unfaithfulness to the Law prevented the resurrection from coming to pass, Paul sought to hasten its arrival through his own coercive efforts, resorting to violence against the unfaithful and, through this, exhibiting his own faithfulness and eminence as a righteous Israelite. His approach of power and his obsession with esteem in the eyes of both God and humanity moved him to look disdainfully upon the crucified man Jesus of Nazareth. When Paul encountered Christ on the road to Damascus, a radical transformation of perspective took place, and he came to value the kind of life embodied in Christ's life and death, that is, in the cross. From then on, Paul aspired to live as Christ had lived, in weakness and humility. In chap. 4, G. takes up the book's second and third motifs. Paul had once lived according to the "powers of this age," that is, cosmic powers that enslave the world. Following conversion, Paul came to see the church as a kind of "new creation space" (p. 78). Yet, for Paul, the church continued to exist within a "cosmically contested situation" (p. 77), in which the enslaving powers of the old order still propagate a system of values opposed to the "logic" of the cross, or the way of cruciformity. The church is still vulnerable to these powers, and sometimes gives in to them. Finally, in chaps. 5–8, G. examines Paul's manner as a pastor. Paul renounced his former concerns with "image" in the eyes of the world and rejected the kinds of credentials the world values (chaps. 5 and 6). Paul advocated cruciformity, but not passivity, for cruciformity involves assertive advocacy of cross-shaped life, the only kind of life on which God truly pours out resurrection life and power (chap. 7). The book's final chapter (chap. 8) sets [End Page 500] Paul's role as minister in opposition to modern conceptions of "leadership." Paul did not seek to "impact" or even "influence" those within the church (or those outside of it), but to care for them, to foster a dynamic of mutual care, and to come alongside them as they let God do God's work. An epilogue addresses questions put to G. by peers and interlocutors in his years of reflection on the topic. These issues include the question of cruciformity in relation to individuals who begin from positions of low status or marginalization, and the question whether Paul's more confrontational moments are consistent with his theology of cruciformity. It is too often said that some book should be "required reading for every pastor," but Power in Weakness really should be. This book exhibits a profound grasp of a concept around which both Paul's theology and his life in Christ were tightly oriented. While G.'s reading is strongly shaped by the publications of scholars like Bruce Longenecker, N. T. Wright, Michael Gorman, and Beverly Roberts Gaventa, the book does not interact with the views of other scholars (these influences are discussed in a concluding "bibliographical essay...

The Gospel of Peter as a Jewish Christian Document

The second half of the Akhmîm fragment of the Gospel of Peter distinguishes the recalcitrant Jewish leaders, who suppress the truth of Jesus’ resurrection, from the Jewish people, who regret their murder of Jesus the moment he dies – a distinction best explained by the thesis that the document was produced by and for Jewish Christians living in second-century Syria. Other Christian documents related to the Gospel of Peter and written or influenced by second- and third-century Jewish Christians, especially the Didascalia Apostolorum, show a similar combination of philo- and anti-Judaism. The Gospel's reference to the disciples fasting during the interim between Jesus’ crucifixion and resurrection may refer to the practice, attested in the Didascalia and elsewhere, of liturgical fasting for the Jews. Apocalypse of Peter 2, which was probably an original part of the Gospel, holds out hope for Israel's restoration. As the Akhmîm scribe excised this hopeful chapter from the Apocalypse, so he probably excised the hopeful ending of the Gospel, in which the risen Jesus commissioned the disciples to continue the work of separating the people from their recalcitrant leaders and thereby converting them to faith in the one they had crucified.

Book Reviews: Nicholas R. Brown, with a foreword by Joel Willitts, For the Nation: Jesus, the Restoration of Israel and Articulating a Christian Ethic of Territorial Governance

Book Reviews: Nicholas R. Brown, with a foreword by Joel Willitts, <i>For the Nation: Jesus, the Restoration of Israel and Articulating a Christian Ethic of Territorial Governance</i>

Nicholas R. Brown. For the Nation: Jesus, the Restoration of Israel and Articulating a Christian Ethic of Territorial Governance

No abstract is available.

The Persianized Liturgy of Nehemiah 8:1–8*

The historicity of the ceremony recounted in Neh 8:1–8 is fiercely debated, but it is clear that the narrative presents Ezra and his Torah as clothed with the highest authority. While there is scant literary evidence for an “imperial authorization” of a Jewish commonwealth by Xerxes or Artaxerxes, I argue that Neh 8:1–8 represents various genuine correspondences with the Achaemenid Empire as it is known from Persian sources. In particular, there are some striking and heretofore unnoticed parallels between the performative actions described in the biblical text and the performative actions illustrated at Persepolis. Thus, while the depiction of Ezra may involve editorial flourish and calculated projection, there is no doubting the narrative’s Persian context. The textual picture of the liturgy over which Ezra presides is dependent on cultural expressions such as those depicted in images at Persepolis. The biblical text is important as a political statement of the restoration of Israel after the Babylonian captivity. It also serves as a religious justification for such things as rabbinic authority, the synagogue service, the canonization of the Scriptures, and even a communal festal calendar. The passage claims to represent the milieu of the Achaemenid Empire, and correspondence between the images of Persepolis and the ceremony of Neh 8:1–8 appears to validate the claim. Contextualizing Neh 8:1–8 as a Persianized liturgy leads to many new insights about the restorationist agenda of Ezra and the Jews who returned from Babylon.

Jesus Did Not Start Religious Life; Why Did It Appear in the Church? Biblical Foundation of Consecrated Life

This paper examines the biblical foundation of religious life in the context of the history of salvation. It briefly presents the God’s plan of salvation. As historical Israel failed their mission exile was the consequence of this failure. A consequence of the restoration of Israel will be the pilgrimage of the nations to Jerusalem. Jesus’ healing miracles point out that God is restoring his people and that is why he takes away all kind of sickness. The ancient Church knew that it had to be a sign of the truth of the Gospel in its entire existence however, when, after the “Milan edict” of Constantine (312/313 AD), the masses enter the Church, its early structure of “house Churches” was broken. Soon after the monastic movement began. With the monastic communities coming to existence, there was a chance that at least these religious house churches would preserve the community dimension of the Church and that they would continue to be a sign for the pagan society of how God wants his people to live.

Honor and Shame in Hosea's Marriages

While Hosea's marriage has often been read in terms of an analogy of action, so that the ‘whoring’ of Israel parallels the whoring of Gomer, this article argues that the analogy rests on a status of shame. Yahweh commands Hosea to take on the shameful status of being married to a whoring wife. Hosea thereby embodies Yahweh's shameful status in being bound to Israel. By noting this we are able to understand the paucity of details that leave commentators puzzled and to reckon with the marriage statements as they stand. The restoration of Israel and Hosea's second marriage are then understood as embodying Yahweh's embrace of the shameful status for the sake of his love (covenant devotion) towards Israel.

Judging the twelve tribes of Israel: Q 22:28, 30 in light of the Psalms of Solomon and the Community Rule

Attribution License. The current article considers two intertexts of Q 22:28, 30, namely the Psalms of Solomon and the Community Rule found in the first Qumran cave. Each of these documents is examined to understand its view of the restoration of Israel, the messianic age, the apocalyptic end and the final judgement. Additional attention is paid to the way in which these documents draw boundaries around their respective in-groups. By illustrating that these texts foresaw a process of judgement at the apocalyptic end that would entail both the liberation and the condemnation of greater Israel, the current article argues against the popular claim that a wholesale liberation of everyone in Israel was expected during the Second-Temple period. The broader context of this investigation is the attempted refutation of Horsley�s influential claim that, in Q 22:28�30, the verb κρίνω actually means �liberate� and not �judge�.Intradisciplinary and/or�interdisciplinary�implications: By illustrating that these texts foresaw a process of judgement at the apocalyptic end that would entail both the liberation and the condemnation of greater Israel, the current article argues against the popular claim that a wholesale liberation of everyone in Israel was expected during the Second-Temple period.

Book Review: The Spirit and the Restoration of Israel: New Exodus and New Creation Motifs in Galatians

Book Review: The Spirit and the Restoration of Israel: New Exodus and New Creation Motifs in Galatians

Israel's Restoration: A Textual‐Comparative Exploration of Ezekiel 36‐9 – By Ashley S. Crane

Israel's Restoration: A Textual‐Comparative Exploration of Ezekiel 36‐9 – By Ashley S. Crane

The Spirit and the Restoration of Israel. New Exodus and New Creation Motifs in Galatians – By Rodrigo J. Morales

The Spirit and the Restoration of Israel. New Exodus and New Creation Motifs in Galatians – By Rodrigo J. Morales

The Restoration of Israel in Paul's Thought - In terms of Rom. 11

The Restoration of Israel in Paul's Thought - In terms of Rom. 11

Review of Crane, Ashley S., Israel's Restoration: A Textual-Comparative Exploration of Ezekiel 36–39 (VTSup, 122; Leiden, Boston: Brill, 2008).

Review of Crane, Ashley S., Israel's Restoration: A Textual-Comparative Exploration of Ezekiel 36–39 (VTSup, 122; Leiden, Boston: Brill, 2008).

The Spirit and the Restoration of Israel: New Exodus and New Creation Motifs in Galatians. WUNT 2/282

Book Review| January 01 2011 The Spirit and the Restoration of Israel: New Exodus and New Creation Motifs in Galatians. WUNT 2/282 The Spirit and the Restoration of Israel: New Exodus and New Creation Motifs in Galatians. WUNT 2/282Morales, Rodrigo J. Rafael Rodríguez Rafael Rodríguez Search for other works by this author on: This Site Google Bulletin for Biblical Research (2011) 21 (4): 570–572. https://doi.org/10.2307/26424553 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Rafael Rodríguez; The Spirit and the Restoration of Israel: New Exodus and New Creation Motifs in Galatians. WUNT 2/282. Bulletin for Biblical Research 1 January 2011; 21 (4): 570–572. doi: https://doi.org/10.2307/26424553 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu nav search search input Search input auto suggest search filter All Scholarly Publishing CollectivePenn State University PressBulletin for Biblical Research Search Advanced Search The text of this article is only available as a PDF. Copyright © 2011 by The Pennsylvania State University. All rights reserved.2011The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Jon D Levenson, . Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life. New Haven, CT: Yale University Press, 2006. xix+274 pp. $40.00 (cloth).

Previous articleNext article No AccessBook ReviewJon D Levenson, . Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life. New Haven, CT: Yale University Press, 2006. xix+274 pp. $40.00 (cloth).Benjamin D. Sommer, Benjamin D. SommerThe Jewish Theological Seminary. Search for more articles by this author , The Jewish Theological Seminary.PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 90, Number 4October 2010 Article DOIhttps://doi.org/10.1086/656637 Views: 43Total views on this site © 2010 by The University of Chicago. All rights reserved. For permission to reuse, please contact [email protected]PDF download Crossref reports no articles citing this article.