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Pentecost+3, Proper 8, Ordinary 13
June 29, 2014
- Orton, David E., "We Felt Like Grasshoppers: The Little Ones in Biblical Interpretation," Biblical Interpretation, 2003.
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“It is certainly ironic that the "little ones" have been largely overlooked in NT research, especially given the special attention given to them by Jesus in Matthew. This seems in keeping with scholarly neglect of the "littleness" of other Bible characters, as we have seen. If Matthew's is a largely "scribal" community, then the "little ones" are evidently the newer recruits, the undergraduate disciples of the gospel who join with prophets and mature scribes in the mission to make more disciples. It is a significant group that Jesus in particular repeatedly and sympathetically champions, supporting the apparently disadvantaged.”
- Talbert, Charles H., "Tracing Paul's Train of Thought in Romans 6-8," Review & Expositor, 2003.
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“Romans 5:12-8:39 goes over again the same basic train of thought covered earlier in 1:18-5:11. In both 1:18—5:11 and 5:12—8:39 the argument moves from the human condition to the divine remedy to the role of the law to ultimate salvation. This form of reasoning, repetition with variation, has roots in ancient Greco-Roman rhetoric.”
- Waters, Larry J., "Paradoxes in the Pauline Epistles," Bibliotheca Sacra, 2010.
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“Paul's intention was not to present irreconcilable, antithetical positions, but to use a literary device to accentuate theological truths that could best be expressed through paradoxical statements. When two truths, such as a weak person who is weak and a strong person who is strong, are presented as a paradox ("when I am weak then I am strong"), the result is a third truth that overrides the first and second truths. This third truth is a divine truth that is significant for either doctrine or application or both. However, nonbelievers cannot grasp this third truth.”
- Balserak, Jon, "Luther, Calvin and Musculus on Abraham's Trial: Exegetical History and the Transformation of Genesis 22," Reformation and Renaissance Review, 2004.
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“The purpose of this article is to examine the exegetical history of Genesis 22, and particularly the contributions of Martin Luther, John Calvin and Wolfgang Musculus to that history. It focuses on a specific issue with which these, and other, interpreters grappled, namely, the issue of how one ought to understand the character of Abraham's trial. The article maps out different answers given to this question from Philo to the Reformation towards the end of demonstrating the spirited creativity of the aforementioned trio of interpreters.”
- Boehm, Omri, "The Binding of Isaac: An Inner-Biblical Polemic on the Question of 'Disobeying' a Manifestly Illegal Order," Vetus Testamentum, 2002.
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Abstract: “It is traditionally accepted among scholars that the "original" episode of the Akedah is narrated in Gen xxii 1-13, 19 Verses 14-18, the "second angelic speech", offering Abraham a blessing for his obedience, are usually considered, on stylistic, structural and critical grounds, a secondary interpolation Recent studies, however, have argued that Abraham's extraordinary obedience actually necessitates the extra blessings which he receives in the second angelic speech It, therefore, could not have been simply inserted into the original account This has suggested to many scholars that the author responsible for w 15-18 has left his mark also on w 1-13, 19.
“In re-examining the style, composition and content of this story, I will suggest that the mark may be found in the first angelic speech, stopping Abraham at the crucial moment (w 11-12) Without the angelic intervention an episode would emerge in which Abraham disobeyed the divine command, sacrificing the ram "instead of his son", on his own responsibility.”
Huizenga, Leroy Andrew, "Obedience unto Death: the Matthean Gethsemane and Arrest Sequence and the Aqedah," Catholic Biblical Quarterly, 2009.
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“In sum, significant aspects of the Aqedah developed early, Isaac's willingness to participate in his sacrifice foremost among them. Certain later texts bearing witness to such features (the Antiquities, Liber Antiquitatum Biblicarum, 4 Maccabees, and 1 Clement) are not so far removed from the time of the Gospel of Matthew, and the manner of their presentations (save that of Josephus) reveals the antiquity and common currency of the concept of a willing Isaac, which, in any case, 4Q225 demonstrates was a pre-Christian development.”
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