It is a common (mis)understanding that “the Old Testament God” is one of wrath, while “the New Testament God” is one of grace and love. The usual response is that in fact Jesus spoke more about hell than anyone else in scripture. But what exactly did he say about hell? And what did he mean? There are several different words and concepts that he used, and “hell” is an unhelpful word to summarize them all. The Geography of Hell in the Teaching of Jesus is Kim Papaioannou’s published dissertation from Durham that tackles these questions and texts.
Category: Bible (page 2 of 24)
It’s tempting to begin this review by repeating my introduction to David Mitchell’s Messiah Ben Joseph review. The details of Middle Ages Jewish messianic hope are surprising and fascinating. One particularly influential text of the time is Sefer Zerubbabel (“the book of Zerubbabel”), and so Martha Himmelfarb has devoted an entire book—Jewish Messiahs in a Christian Empire—to it.
If the Psalms are indeed prophetic, How do we “Do the math” to get from Psalms to Christ? In this episode: Two ways of getting it right.
It’s sadly all too common to see the women of the Bible given a bad rap in sermons and popular Christian books. Often, the women of Jesus’ genealogy are portrayed as “bad girls” who are included as examples of God’s scandalous grace towards sinners. But are these assumptions correct? Do our modern Western assumptions lead us to misunderstand the Biblical texts? Do we owe these women an apology? VVindicating the Vixens attempts to reexamine the often misunderstood women of the Bible. To achieve this end, Sandra Glahn has gathered a diverse range of female and male scholars from different nationalities, ethnicities, traditions, and even perspectives on women in ministry, who all nonetheless agree we must “revisit what the Scriptures say about some Bible women we have sexualized, vilified, and/or marginalized” (p16).
John Sailhamer did not produce many books, but I’m gradually recognizing the impact that he has made. I’m regularly bumping up against ideas and emphases that were entrenched in his vocabulary; ideas such as composition, intertextuality, Text vs. Event, and Pentateuch 2.0. Considering Sailhamer’s impact and his passing this year, it’s fitting that editors Robert Cole and Paul Kissling would produce a festschrift in Sailhamer’s honor. Those familiar with Sailhamer will recognize the significance of its title: Text and Canon.
As the latest entries for the Story of God series, the 1, 2 & John volumes face an ironic problem. Constantine Campbell recognizes that the Johannines “seem more detached from the biblical narrative than most other parts of the New Testament” (p1). There are many odd features about these letters, but trying to read them in light of the grand story is a challenge. Fortunately for the reader, Campbell has to face this challenge head on.