Jeremy D Otten | Evangelische Theologische Faculteit, Leuven (original) (raw)
Papers by Jeremy D Otten
Religions, Aug 19, 2023
This article is an open access article distributed under the terms and conditions of the Creative... more This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY
Let God Be True: Perspectives on Romans 3, 2023
This paper argues that Paul's appeal to remnant theology serves to create a salvation-historical ... more This paper argues that Paul's appeal to remnant theology serves to create a salvation-historical interdependence between Jewish and gentile believers in Jesus within which neither group can despise the other. Among the many difficulties modern commentators face in interpreting Romans 3:1–8 is the almost paradoxical way in which Paul seems to speak of both the advantage of the Jews as well as the equal culpability of all people. This complexity is further increased in these verses in that Paul introduces, but does not fully address, key theological concepts that he will develop later in his epistle. The word “some” (τίνες) in Romans 3:3, surprising in a passage otherwise dominated by broad generalities, is one of several subtle but vital nods towards chapters 9–11, where Paul will develop the remnant theology that is essential for the gospel as he articulates it. Through his remnant theology, Paul shows God to be doubly true: faithful to his character and words of judgment, and faithful to his covenant people and historic promises.
Ephemerides Theologicae Lovanienses, 2021
Bulletin for Biblical Research, 2021
Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial cla... more Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial claims about the true beneficiaries of the kingdom of God (Luke 4:25–26; cf. 1 Kgs 17:8–24). Although commentators recognize subsequent allusions to this episode throughout Luke-Acts, these are generally noted in passing and in isolation from each other. This article draws from recent studies that examine “redundant” narrations in the Lukan narrative, applying the same methodology to the phenomenon of the narrator’s repetitive reappropriation of a given OT episode. In examining repeated appeals to the Zarephath account within the Lukan narrative (Luke 4:26; 7:11–17; Acts 9:32–43; 20:7–12; cf. 1 Kgs 17:17–24), it is argued that these passages, when linked together, create a literary arc that spans almost the entirety of Luke-Acts. Viewed as a whole, this arc highlights the unfolding understanding of the true people of God in Lukan theology.
Trinity Journal, 2022
From his sudden appearance to his fiery departure, the person of Elijah is shrouded in mystery. H... more From his sudden appearance to his fiery departure, the person of Elijah is shrouded in mystery. He appears out of nowhere demanding an audience with the king, with no introduction, and with his one descriptor, "the Tishbite, of Tishbe" contributing more to the mystery than to his identity. 1 His departure is no less perplexing: the narrator seems to take it for granted, as do the prophets, yet the reader is left in the dark (2 Kgs 2:1-3). Yet more perplexing and cryptic than either his appearance or his departure is his return, prophesied in Mal 4:5-6 (MT 3:23-24; LXX 3:22-24). 2 These two short verses have been fodder for speculation among Jewish and Christian scholars alike for centuries, not least because of their reappearance in the NT. Until recently, Christian scholars and preachers have generally assumed a widespread Jewish expectation of Elijah's return as the forerunner to the Messiah-an assumption that recent scholarship has all but laid to rest. Yet in the wake of this discussion, there is still very little attention given to who or what Elijah is meant to precede, if not the Messiah. What are the disciples talking about when they ask, "Why do the scribes say that Elijah must come first?" (Matt 17:10//Mark 9:11)-what did the scribes actually say? Put another way (with apologies to Abbott and Costello): Elijah comes first, but what comes second? This paper will step away from the question of Elijah's relationship to the Messiah, looking instead at what we do know about Jewish expectations for Elijah's return. We will argue that both OT and Second Temple Jewish literature portray Elijah in connection with the restoration of the remnant of Israel. It is only after examining the data through the lens of restoration that we can make sense of the disciples' confusion
Bulletin for Biblical Research, 2021
Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial cla... more Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial claims about the true beneficiaries of the kingdom of God (Luke 4:25-26; cf. 1 Kgs 17:8-24). Although commentators recognize subsequent allusions to this episode throughout Luke-Acts, these are generally noted in passing and in isolation from each other. This article draws from recent studies that examine "redundant" narrations in the Lukan narrative, applying the same methodology to the phenomenon of the narrator's repetitive reappropriation of a given OT episode. In examining repeated appeals to the Zarephath account within the Lukan narrative (Luke 4:26; 7:11-17; Acts 9:32-43; 20:7-12; cf. 1 Kgs 17:17-24), it is argued that these passages, when linked together, create a literary arc that spans almost the entirety of Luke-Acts. Viewed as a whole, this arc highlights the unfolding understanding of the true people of God in Lukan theology.
Religions, 2023
While the origin and etymology of the name Beelzebul have received some scholarly attention, very... more While the origin and etymology of the name Beelzebul have received some scholarly attention, very little attention has been given to the more basic question of why the scribes would choose this particular name for their accusations, or why Jesus would shift discussion to speak of Satan. This study examines Mark 3:20–35 through the lens of Social Identity Theory (SIT) and Social Identity Complexity Theory (SIC) to reveal the underlying values and motivations behind the use of the two different names in the challenge and riposte between Jesus and the scribes. The scribes speak of “Beelzebul” as part of their attempt to discredit and even prosecute Jesus according to Deut 13, whereas Jesus’s reference to “Satan” reframes the discussion in light of the cosmic battle between those who do God’s will and the one who opposes it. In so reframing the discussion, he redraws the lines of ingroup and outgroup identity for his hearers and for Mark’s audience.
Off the Beaten Path: A Festschrift in Honor of Gie Vleugels, 2021
The subject of this short essay is a simple phenomenon that is often unnoticed: the Greek word δι... more The subject of this short essay is a simple phenomenon that is often unnoticed: the Greek word διαθήκη, used to describe the portion of Scripture we know of as the New Testament, is rightly translated as “covenant” in every major translation in nearly every instance of the word within the NT itself, and yet we speak of this body of literature not as the “New Covenant”, but the “New Testament”. While, at the end of the day, what we call it is not half as important as what it says, a brief exploration into the reason why will reveal to us some of the richness of God’s Word and the gracious nature of his work of salvation for people of every tribe and tongue. We will look first at the meaning of covenant itself before looking at the phenomena of translation that led to our question. Finally, in an examination of Hebrews 9:15–18, we will look at the new layers of theological depth that this word choice afforded the New Testament.
Tyndale Bulletin
The story of the widow in the temple with her two small copper coins (Mark 12:41-44) is a familia... more The story of the widow in the temple with her two small copper coins (Mark 12:41-44) is a familiar one, but recent scholarship has yielded a surprisingly divergent array of interpretative options. In particular, in noting the catchword χήρα (vv. 40,42,43) that links this episode to Jesus’s diatribe against the scribes in the preceding pericope (vv. 38-40), recent scholarship has argued, against the traditionally positive interpretation of this narrative, that this context requires a negative or tragic interpretation. The present study argues that catchwords and other contextual clues link the widow narrative not just with the preceding pericope, but with the whole series of five disputations in the temple (vv. 13-40). With the episode functioning in this way as an epilogue to the whole section, the widow may be seen as both a model of discipleship as well as a tragic figure whose poverty illustrates the failure of the religious leadership. Because catchwords are frequently noted but...
The Vitality of Evangelical Theology
Journal for the Study of the New Testament
The parallel between Jesus and Elijah in the account of the Samaritan village (Lk. 9.51-56; cf. 2... more The parallel between Jesus and Elijah in the account of the Samaritan village (Lk. 9.51-56; cf. 2 Kgs 1.1-16), though recognized for centuries, has almost always been seen as a negative one. Whether for reasons of typology, eschatology or as a polemic against violent judgment, scholars tend to argue that this passage distances Jesus from the OT prophet. This article examines the passage in light of the Elijah motif running throughout Luke–Acts, which is consistent in creating a positive link between Jesus and Elijah, especially in regard to compassion towards outsiders. In this light, the Lukan narrative presents Jesus’ refusal to summon heavenly fire on the Samaritans as a truly Elijianic act. By contrast, the disciples, though attempting to emulate the Tishbite’s actions, are ironically found to be in every way unlike Elijah.
Religions, Aug 19, 2023
This article is an open access article distributed under the terms and conditions of the Creative... more This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY
Let God Be True: Perspectives on Romans 3, 2023
This paper argues that Paul's appeal to remnant theology serves to create a salvation-historical ... more This paper argues that Paul's appeal to remnant theology serves to create a salvation-historical interdependence between Jewish and gentile believers in Jesus within which neither group can despise the other. Among the many difficulties modern commentators face in interpreting Romans 3:1–8 is the almost paradoxical way in which Paul seems to speak of both the advantage of the Jews as well as the equal culpability of all people. This complexity is further increased in these verses in that Paul introduces, but does not fully address, key theological concepts that he will develop later in his epistle. The word “some” (τίνες) in Romans 3:3, surprising in a passage otherwise dominated by broad generalities, is one of several subtle but vital nods towards chapters 9–11, where Paul will develop the remnant theology that is essential for the gospel as he articulates it. Through his remnant theology, Paul shows God to be doubly true: faithful to his character and words of judgment, and faithful to his covenant people and historic promises.
Ephemerides Theologicae Lovanienses, 2021
Bulletin for Biblical Research, 2021
Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial cla... more Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial claims about the true beneficiaries of the kingdom of God (Luke 4:25–26; cf. 1 Kgs 17:8–24). Although commentators recognize subsequent allusions to this episode throughout Luke-Acts, these are generally noted in passing and in isolation from each other. This article draws from recent studies that examine “redundant” narrations in the Lukan narrative, applying the same methodology to the phenomenon of the narrator’s repetitive reappropriation of a given OT episode. In examining repeated appeals to the Zarephath account within the Lukan narrative (Luke 4:26; 7:11–17; Acts 9:32–43; 20:7–12; cf. 1 Kgs 17:17–24), it is argued that these passages, when linked together, create a literary arc that spans almost the entirety of Luke-Acts. Viewed as a whole, this arc highlights the unfolding understanding of the true people of God in Lukan theology.
Trinity Journal, 2022
From his sudden appearance to his fiery departure, the person of Elijah is shrouded in mystery. H... more From his sudden appearance to his fiery departure, the person of Elijah is shrouded in mystery. He appears out of nowhere demanding an audience with the king, with no introduction, and with his one descriptor, "the Tishbite, of Tishbe" contributing more to the mystery than to his identity. 1 His departure is no less perplexing: the narrator seems to take it for granted, as do the prophets, yet the reader is left in the dark (2 Kgs 2:1-3). Yet more perplexing and cryptic than either his appearance or his departure is his return, prophesied in Mal 4:5-6 (MT 3:23-24; LXX 3:22-24). 2 These two short verses have been fodder for speculation among Jewish and Christian scholars alike for centuries, not least because of their reappearance in the NT. Until recently, Christian scholars and preachers have generally assumed a widespread Jewish expectation of Elijah's return as the forerunner to the Messiah-an assumption that recent scholarship has all but laid to rest. Yet in the wake of this discussion, there is still very little attention given to who or what Elijah is meant to precede, if not the Messiah. What are the disciples talking about when they ask, "Why do the scribes say that Elijah must come first?" (Matt 17:10//Mark 9:11)-what did the scribes actually say? Put another way (with apologies to Abbott and Costello): Elijah comes first, but what comes second? This paper will step away from the question of Elijah's relationship to the Messiah, looking instead at what we do know about Jewish expectations for Elijah's return. We will argue that both OT and Second Temple Jewish literature portray Elijah in connection with the restoration of the remnant of Israel. It is only after examining the data through the lens of restoration that we can make sense of the disciples' confusion
Bulletin for Biblical Research, 2021
Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial cla... more Jesus begins his ministry with appeals to Elijah and the widow, making bold and controversial claims about the true beneficiaries of the kingdom of God (Luke 4:25-26; cf. 1 Kgs 17:8-24). Although commentators recognize subsequent allusions to this episode throughout Luke-Acts, these are generally noted in passing and in isolation from each other. This article draws from recent studies that examine "redundant" narrations in the Lukan narrative, applying the same methodology to the phenomenon of the narrator's repetitive reappropriation of a given OT episode. In examining repeated appeals to the Zarephath account within the Lukan narrative (Luke 4:26; 7:11-17; Acts 9:32-43; 20:7-12; cf. 1 Kgs 17:17-24), it is argued that these passages, when linked together, create a literary arc that spans almost the entirety of Luke-Acts. Viewed as a whole, this arc highlights the unfolding understanding of the true people of God in Lukan theology.
Religions, 2023
While the origin and etymology of the name Beelzebul have received some scholarly attention, very... more While the origin and etymology of the name Beelzebul have received some scholarly attention, very little attention has been given to the more basic question of why the scribes would choose this particular name for their accusations, or why Jesus would shift discussion to speak of Satan. This study examines Mark 3:20–35 through the lens of Social Identity Theory (SIT) and Social Identity Complexity Theory (SIC) to reveal the underlying values and motivations behind the use of the two different names in the challenge and riposte between Jesus and the scribes. The scribes speak of “Beelzebul” as part of their attempt to discredit and even prosecute Jesus according to Deut 13, whereas Jesus’s reference to “Satan” reframes the discussion in light of the cosmic battle between those who do God’s will and the one who opposes it. In so reframing the discussion, he redraws the lines of ingroup and outgroup identity for his hearers and for Mark’s audience.
Off the Beaten Path: A Festschrift in Honor of Gie Vleugels, 2021
The subject of this short essay is a simple phenomenon that is often unnoticed: the Greek word δι... more The subject of this short essay is a simple phenomenon that is often unnoticed: the Greek word διαθήκη, used to describe the portion of Scripture we know of as the New Testament, is rightly translated as “covenant” in every major translation in nearly every instance of the word within the NT itself, and yet we speak of this body of literature not as the “New Covenant”, but the “New Testament”. While, at the end of the day, what we call it is not half as important as what it says, a brief exploration into the reason why will reveal to us some of the richness of God’s Word and the gracious nature of his work of salvation for people of every tribe and tongue. We will look first at the meaning of covenant itself before looking at the phenomena of translation that led to our question. Finally, in an examination of Hebrews 9:15–18, we will look at the new layers of theological depth that this word choice afforded the New Testament.
Tyndale Bulletin
The story of the widow in the temple with her two small copper coins (Mark 12:41-44) is a familia... more The story of the widow in the temple with her two small copper coins (Mark 12:41-44) is a familiar one, but recent scholarship has yielded a surprisingly divergent array of interpretative options. In particular, in noting the catchword χήρα (vv. 40,42,43) that links this episode to Jesus’s diatribe against the scribes in the preceding pericope (vv. 38-40), recent scholarship has argued, against the traditionally positive interpretation of this narrative, that this context requires a negative or tragic interpretation. The present study argues that catchwords and other contextual clues link the widow narrative not just with the preceding pericope, but with the whole series of five disputations in the temple (vv. 13-40). With the episode functioning in this way as an epilogue to the whole section, the widow may be seen as both a model of discipleship as well as a tragic figure whose poverty illustrates the failure of the religious leadership. Because catchwords are frequently noted but...
The Vitality of Evangelical Theology
Journal for the Study of the New Testament
The parallel between Jesus and Elijah in the account of the Samaritan village (Lk. 9.51-56; cf. 2... more The parallel between Jesus and Elijah in the account of the Samaritan village (Lk. 9.51-56; cf. 2 Kgs 1.1-16), though recognized for centuries, has almost always been seen as a negative one. Whether for reasons of typology, eschatology or as a polemic against violent judgment, scholars tend to argue that this passage distances Jesus from the OT prophet. This article examines the passage in light of the Elijah motif running throughout Luke–Acts, which is consistent in creating a positive link between Jesus and Elijah, especially in regard to compassion towards outsiders. In this light, the Lukan narrative presents Jesus’ refusal to summon heavenly fire on the Samaritans as a truly Elijianic act. By contrast, the disciples, though attempting to emulate the Tishbite’s actions, are ironically found to be in every way unlike Elijah.