Alistair Wilson | University of the Highlands and Islands - UHI (original) (raw)
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This article argues that the words of Jesus, "I am the truth" (John 14:6), when read in... more This article argues that the words of Jesus, "I am the truth" (John 14:6), when read in the wider context of John 14:1-6, recall (at the level of either "allusion" or even "echo") the Greek version of Psalms 42 and 43. This argument is based partly on verbal connections between the two texts, but is strengthened by also taking into account the conceptual similarities and a broad similarity in the "narrative" of the two texts.
Tyndale Bulletin
The argument of this thesis is that a study of Jesus as Judge, as presented in chapters 21-25 of ... more The argument of this thesis is that a study of Jesus as Judge, as presented in chapters 21-25 of the gospel of Matthew, leads to conclusions which are incompatible with either the image of the apocalyptic prophet of imminent catastrophe (as proposed by J. Weiss and A. Schweitzer) or the 'non-eschatological Jesus' of M. Borg. Rather, Matthew's Jesus makes authoritative declarations of judgement on his contemporaries, drawing deeply from the Jewish Wisdom and prophetic traditions in both form and content, yet does so with an eschatological perspective which perceives ultimate judgement to lie in a climactic event at an undefined point in the future in which he will play a dominant role. This image of Jesus as he appeared to Matthew must be seriously taken into account in attempts to rediscover the 'historical Jesus'. The 'apocalyptic prophet' understanding of Jesus has dominated research on Jesus in the last hundred years, and while there are some valid insights in this portrait, it has normally led to an assumption that Jesus expected the final judgement to come upon the world imminently, or within a generation at the latest. This has led to a neglect of Jesus' role as a judge on his contemporary society. In response to this dominant portrait of Jesus, several contemporary scholars have advocated a 'non-apocalyptic' Jesus, who stands in the tradition of the wise teacher. Some trace this strand back to Graeco-Roman origins, while others see a more Jewish background. In either case, there is little interest in the concept of Jesus as a judge. Furthermore, many such studies draw indiscriminately and selectively from the synoptic gospels with the result that no one gospel is allowed to present its contribution to the discussion intact. At the same time, studies of the text of the gospels in their final forms tend to be purely
In die Skriflig/In Luce Verbi
In Colossians 1:5, Paul (who is assumed to be the author for the purposes of this article) writes... more In Colossians 1:5, Paul (who is assumed to be the author for the purposes of this article) writes of ‘the hope stored up for you in heaven’ (New International Version [NIV]). This text appears to present hope (ἐλπίς) as an objective reality, which can be ‘stored up’ in heaven, rather than a description of the subjective attitude of Christian believers. This article attempts to clarify the content of the term hope in this particular text by means of careful attention to the immediate context of the verse (particularly the connection between ‘hope’ and ‘gospel’). Attention will also be paid to the use of the term ἐλπίς on two further occasions (Col 1:23; 1:27) and to other texts, which might be understood to be conceptually related to ‘hope’ without using that explicit terminology (particularly the reference to Christ appearing in 3:1–4). It is also argued that further light can be shed on Colossians 1:5 by considering texts in 1 Peter (particularly 1:3, but also 1:13, 21 and 3:5, 15 ...
Scottish Bulletin of Evangelical Theology, 2004
Reprinted by permission. 2 In common, of course, with many other countries throughout the world. ... more Reprinted by permission. 2 In common, of course, with many other countries throughout the world. I trust that readers will contextualise my remarks as appropriate. 3 See the helpful discussion of S. R. Guthrie, ‗Singing, in the Body and in the Spirit' JETS 46/4 (2003): 633-46 and the literature he cites. 4 One well-known critique of modern popular music is J. Blanchard, Pop Goes the Gospel (Darlington: Evangelical Press, 1983). Others from a similar theological perspective have, however, not been so negative in their judgement of modern popular music. See, for example, A. J. MacDonald, Love Minus Zero (Fearn: Christian Focus Publications, 1989) 120-34. MacDonald makes frequent reference to another significant book which considers popular music from a Christian perspective, S. Turner, Hungry for Heaven (Eastbourne: Kingsway, 1988). 5 Unless stated otherwise, all Scripture quotations are from the NIV.
Scholars have noted similarities between the accounts of the stilling of the storm in Mark 4:35–4... more Scholars have noted similarities between the accounts of the stilling of the storm in Mark 4:35–41 and Jonah’s attempt to run from the commission of Yahweh in Jonah 1. Little attention has been paid, however, to how an allusion to the Jonah narrative might serve the purposes of Mark as he presents Jesus to his readers and hearers. The objectives of this article were to discover: (1) whether there were sufficient similarities between the two accounts to suggest a relationship that might be recognised by Mark’s readers and hearers and (2) whether recognition of similarities and differences in the two accounts might lead readers and hearers to a fuller understanding of Mark’s presentation of Jesus’ person and mission. This study paid attention to the literary structure and the specific terminology of both Mark 4:35–41 and Jonah 1, drawing on studies of the use of the Old Testament in the New Testament by scholars such as J.M. Leonard and R.B. Hays. I discovered: (1) several striking na...
Book Reviews by Alistair Wilson
This article argues that the words of Jesus, "I am the truth" (John 14:6), when read in... more This article argues that the words of Jesus, "I am the truth" (John 14:6), when read in the wider context of John 14:1-6, recall (at the level of either "allusion" or even "echo") the Greek version of Psalms 42 and 43. This argument is based partly on verbal connections between the two texts, but is strengthened by also taking into account the conceptual similarities and a broad similarity in the "narrative" of the two texts.
Tyndale Bulletin
The argument of this thesis is that a study of Jesus as Judge, as presented in chapters 21-25 of ... more The argument of this thesis is that a study of Jesus as Judge, as presented in chapters 21-25 of the gospel of Matthew, leads to conclusions which are incompatible with either the image of the apocalyptic prophet of imminent catastrophe (as proposed by J. Weiss and A. Schweitzer) or the 'non-eschatological Jesus' of M. Borg. Rather, Matthew's Jesus makes authoritative declarations of judgement on his contemporaries, drawing deeply from the Jewish Wisdom and prophetic traditions in both form and content, yet does so with an eschatological perspective which perceives ultimate judgement to lie in a climactic event at an undefined point in the future in which he will play a dominant role. This image of Jesus as he appeared to Matthew must be seriously taken into account in attempts to rediscover the 'historical Jesus'. The 'apocalyptic prophet' understanding of Jesus has dominated research on Jesus in the last hundred years, and while there are some valid insights in this portrait, it has normally led to an assumption that Jesus expected the final judgement to come upon the world imminently, or within a generation at the latest. This has led to a neglect of Jesus' role as a judge on his contemporary society. In response to this dominant portrait of Jesus, several contemporary scholars have advocated a 'non-apocalyptic' Jesus, who stands in the tradition of the wise teacher. Some trace this strand back to Graeco-Roman origins, while others see a more Jewish background. In either case, there is little interest in the concept of Jesus as a judge. Furthermore, many such studies draw indiscriminately and selectively from the synoptic gospels with the result that no one gospel is allowed to present its contribution to the discussion intact. At the same time, studies of the text of the gospels in their final forms tend to be purely
In die Skriflig/In Luce Verbi
In Colossians 1:5, Paul (who is assumed to be the author for the purposes of this article) writes... more In Colossians 1:5, Paul (who is assumed to be the author for the purposes of this article) writes of ‘the hope stored up for you in heaven’ (New International Version [NIV]). This text appears to present hope (ἐλπίς) as an objective reality, which can be ‘stored up’ in heaven, rather than a description of the subjective attitude of Christian believers. This article attempts to clarify the content of the term hope in this particular text by means of careful attention to the immediate context of the verse (particularly the connection between ‘hope’ and ‘gospel’). Attention will also be paid to the use of the term ἐλπίς on two further occasions (Col 1:23; 1:27) and to other texts, which might be understood to be conceptually related to ‘hope’ without using that explicit terminology (particularly the reference to Christ appearing in 3:1–4). It is also argued that further light can be shed on Colossians 1:5 by considering texts in 1 Peter (particularly 1:3, but also 1:13, 21 and 3:5, 15 ...
Scottish Bulletin of Evangelical Theology, 2004
Reprinted by permission. 2 In common, of course, with many other countries throughout the world. ... more Reprinted by permission. 2 In common, of course, with many other countries throughout the world. I trust that readers will contextualise my remarks as appropriate. 3 See the helpful discussion of S. R. Guthrie, ‗Singing, in the Body and in the Spirit' JETS 46/4 (2003): 633-46 and the literature he cites. 4 One well-known critique of modern popular music is J. Blanchard, Pop Goes the Gospel (Darlington: Evangelical Press, 1983). Others from a similar theological perspective have, however, not been so negative in their judgement of modern popular music. See, for example, A. J. MacDonald, Love Minus Zero (Fearn: Christian Focus Publications, 1989) 120-34. MacDonald makes frequent reference to another significant book which considers popular music from a Christian perspective, S. Turner, Hungry for Heaven (Eastbourne: Kingsway, 1988). 5 Unless stated otherwise, all Scripture quotations are from the NIV.
Scholars have noted similarities between the accounts of the stilling of the storm in Mark 4:35–4... more Scholars have noted similarities between the accounts of the stilling of the storm in Mark 4:35–41 and Jonah’s attempt to run from the commission of Yahweh in Jonah 1. Little attention has been paid, however, to how an allusion to the Jonah narrative might serve the purposes of Mark as he presents Jesus to his readers and hearers. The objectives of this article were to discover: (1) whether there were sufficient similarities between the two accounts to suggest a relationship that might be recognised by Mark’s readers and hearers and (2) whether recognition of similarities and differences in the two accounts might lead readers and hearers to a fuller understanding of Mark’s presentation of Jesus’ person and mission. This study paid attention to the literary structure and the specific terminology of both Mark 4:35–41 and Jonah 1, drawing on studies of the use of the Old Testament in the New Testament by scholars such as J.M. Leonard and R.B. Hays. I discovered: (1) several striking na...