Unsettled Christianity

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January 20th, 2011

Is the Baptizer still speaking John 1.16-18?

James Tissot's John and the Pharisees
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John testified about him when he shouted to the crowds, “This is the one I was talking about when I said, ‘Someone is coming after me who is far greater than I am, for he existed long before me.’”

From his abundance we have all received one gracious blessing after another. For the law was given through Moses, but God’s unfailing love and faithfulness came through Jesus Christ. No one has ever seen God. But the one and only Son is himself God and is near to the Father’s heart. He has revealed God to us.

This was John’s testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John, “Who are you?” (John 1:15-19 NLT)

I’ve been thinking about this passage of Scripture for a while now. My first exploration was into the significance of the past tense found in verse 17, especially since I thought that the Baptizer was still speaking. Many assume that verse 15 is parenthetical, but – and feel free to correct me – I tend to think that verse 15 through 19 chronologically belongs after verse 27. Notice that in verse 15, John is said to testify while in verse 19, action takes place in the form of a testimony given to the Pharisees. John again testifies in verse 32. I take the αὕτη in verse 19 to refer to the previous verses, setting up the action in verse 19-27. That this testimony (v15-18) was given as well to the Pharisees after the dialogue in v19-27.

If so, then why does John have the Baptizer speaking in the past tense about what has already come through Christ? Surely, the author and the author’s community didn’t believe that just because Christ was born that Grace burst onto the scene?

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October 29th, 2009

Theology in the Psalms of Solomon – Conclusion

Conclusion

The New Testament was not written in a vacuum, but written to very religious communities, created and maintained through oral tradition and the written word. While not every document used by these communities is considered canonical today by either Judaism or Christianity, they came close to canonical for these communities. We know of the long struggles over Sirach and Enoch, but nothing significant is mentioned of the Psalms of Solomon, not until the 4th century when we find it attached to a historical manuscript. We know that the PssSol is of more ancient origin than that manuscript, finding traces of it in other documents, sometimes confused with the Odes of Solomon. It is a distinctly Jewish work, and belongs squarely in the Pharisaical tradition. Further, it lays in the same genre of hope as Wisdom and other 2nd Temple Jewish documents of the Messiah and the Resurrection.

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October 29th, 2009

Messianic Expectation in the Psalms of Solomon (2)

I have divided the 18th Psalm into three sections according to the natural pericope of the text. While the Psalm is dedicated the Lord’s Christ/Lord Christ, only the first portion (v1-4) deals exclusively with him. The next section (v5-9) deals with God’s interaction with the righteous and with the Messiah. The final sections (v10-12) are reminiscent of portions of Enoch’s book(s) on the Astronomical wonders and the Watchers.

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October 29th, 2009

Messianic Expectation in the Psalms of Solomon (1)

Messianic Expectation:

It was a time of sectarian violence, of political intrigue and of the loss of Israel’s mission to the world. God had been silent for hundreds of years and no prophets filled the land. The Temple was rebuilt, but the people were conquered, the heroes of the past figments of the imagination. David was dust, Solomon gone, Josiah with his fathers, and Judah’s kingdom a Roman province. Judaism was suffering on the enterprise of Hellenistic philosophers, with Jews adopting it or coming so close as not to know the difference.

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