Note, this is a Book Notes (a possible new feature), not a full review which may follow later. The goal of this feature is to give you a brief summary. There is not a more important book to understanding Paul’s theology than Deuteronomy. Likewise, we may suspect that there is no important book to the Gospels’, especially John, understanding of Jesus than the final book of Moses. Finally, there seems to be no better book in understanding, if not the entire Jewish canon, than a sizable portion along with several literary strains of Second Temple Judaism, than the capstone
I had to remove some stuff from the prospectus when I turned it into chapter 1. I am studying under Dr. Francois Tolmie, at the University of the Free State, doing a literary analysis of the Fourth Gospel and its use of Deuteronomy. What I hope to do is to do a complete analysis of every way the author of the Fourth Gospel has used the Fifth Book of Moses to tell his tale. I will invest a heavy portion of the dissertation into quotations, allusions, and echoes — then, I hope, I will over something by way of the
I was speaking to my rather elderly neighbor yesterday and a topic involving Leviticus and Deuteronomy came up. This is how I explained the difference: Leviticus presents a ritualistic (priestly/land) holiness Deuteronomy presents a political holiness Thoughts? New one… per comments Leviticus presents a ritualistic (priestly/land) holiness Deuteronomy presents a political faithfulness.
Last week, I posted something on Brian Thomas who had used additions to justify the historical reliability of Scripture (because Scripture needs us to justify it. bah!). Today, Craig Adams posted something from Daniel Steele: QUESTION: Explain Deut. 14:21: “Ye shall not eat of anything that dieth of itself: (thou mayest give it unto the sojourner that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner;) for thou art a holy people unto Jehovah.” ANSWER: There is here evidently an instance of an uninspired interpolation which I have indicated by the marks of
There are already several arguments that scholars have made against Penal Substitutionary Atonement that I will not delve into here. Why? Because they are appeals to emotion, and they are the same points that opponents use to argue against any view of “blood atonement,” that is a theological interpretation of Jesus’ death on the cross of reconciling humanity with God and with others. Instead, my rejection of PSA is on exegetical grounds. See: Christus Victor in Galatians 3: The Messiah Conquers the Curse for the Gentiles
James has a quote and then writes, Oh, I like that! It sounds like Jeremiah and Ezekiel. Imagine finding it in Deuteronomy! Idle musings of a bookseller: A new heart in Deuteronomy?. Agreed. Oh wait, you don’t know what James is really saying? I’ll help. What he is saying is that: Jeremiah’s heart and Ezekiel’s heart and the heart in Deuteronomy are all the same. Further, he is alluding to the fact that Jeremiah was the proto-prophet of Deuteronomy 18 and the new covenant of both Jeremiah and Ezekiel is Deuteronomy. James Spinti, as paraphrased by Joel Watts.
In Lincicum’s revised Oxford dissertation, we have what the author calls a ‘study of the study of Deuteronomy (p12) which is meant to place the Apostle Paul well with in interpretative methods commonly employed by various groups of Second Temple Judaism, and even some afterwards. Lincicum introduces his audience to the fact that many commentators throughout the centuries have sought to contextualize Deuteronomy for their own present need, which testifies to the greatness of the document. The work is divided into two parts, with nine chapters. The first chapter serves as the introduction which is neatly wrapped up, especially