Larry Hurtado on Daniel Boyarin’s “How Enoch Can Teach Us About Jesus”

Here’s how this blog post (titled “Enoch & the ‘Son of Man'”) begins:

In catching up on articles in journals, I came across Daniel Boyarin, “How Enoch Can Teach Us about Jesus,” Early Christianity 2 (2011): 51-76, and am provoked to commenting on it.  Essentially, Boyarin contends that in the “Similitudes” (or “Parables) of 1 Enoch we see reflected “the development of ‘The One Like a Son of Man’ of Daniel 7 [vv. 13-14] from a simile into a title” [specifically in 1 Enoch 71:14], and that “All the elements of Christology are essentially in place then in the Parables [of 1 Enoch],” “a pre-existent heavenly figure, identified as well with Wisdom, who is the Son of Man” (74).

Given that Boyarin takes 25 pages to lay out his case, I can’t attempt a full engagement in a blog-posting (I’m sure readers are relieved to know!).  I will confine myself to a few observations that give some indication of why I find his discussion unsatisfactory.

via Enoch & the “Son of Man” « Larry Hurtado’s Blog.

Scot McKnight’s Review of N.T. Wright’s Kingdom New Testament

This is about N.T. Wright’s translation of the New Testament.  Here’s an excerpt:

I’m not hearing much chat about Tom Wright’s new translation of the New Testament, called The Kingdom New Testament, but it sure does deserve careful consideration to be on your desk or chair when you read the Bible. I hope everyone gets a copy and puts it next to the Bible they are now reading — read them together for a month or so, take it to church, and see what you think. I think you will like it.

Scot McKnight’s fuller review is here:  Kingdom New Testament.

John the Baptist and the Coming Judgment « Reading Acts

John the Baptist’s preaching is a window into what at least some Jews believed about the coming messianic age.  For the most part, there was a consistent belief that the Lord himself would intervene in some way in history and render judgment.  Israel’s enemies will be destroyed and the nation gathered in a restored kingdom in the land promised to Abraham.  Both Matthew and Luke describe John as declaring that this judgment would be made by a messiah, who is coming soon.

via John the Baptist and the Coming Judgment « Reading Acts.

Suffering and Redemption | Storied Theology

Yet more from Daniel Kirk on atonement and martyrdom from Maccabees.  Daniel begins:

The stories of the suffering Maccabees provide some interesting conceptual frameworks for making sense of how Jesus’ death might transform the standing of humanity before God.

But there’s another piece that is not so clear in these passages–an important dynamic in early Judaism that suffuses the NT.


For the entire post, see Suffering and Redemption | Storied Theology.

The apocalyptic subversion of philosophical Trinitarianism | P.OST

Andrew Perriman writes this post.  Here’s an excerpt:

A key part of the broad “thesis” that I am putting forward on this blog and in my books is the observation that the New Testament texts reflect a consistently apocalyptic outlook.

Here’s another:

We are having to work with two distinct visions of Jesus—as apocalyptically conceived messiah and as philosophically conceived second person of the Trinity.

via The apocalyptic subversion of philosophical Trinitarianism | P.OST.

Michael Kruger Writes on Misconception #2 About the New Testament Canon

I don’t know that I bought into the argument of the post but I loved this excerpt:

The earliest Christians believed that Jesus of Nazareth was the eschatological fulfillment of foundational Old Testament promises about God’s redemption of his people.  It is important to remember the Jews of the first century period were in a state of anticipation—waiting and longing for God’s redemptive deliverance of Israel.  In other words, Jews of this period viewed the story of the Old Testament books as incomplete.  When the Old Testament story of Israel was viewed as a whole, it was not viewed as something that was finished but as something that was waiting to be finished. N.T. Wright observes, “The great story of the Hebrew scriptures was therefore inevitably read in the second-temple period as a story in search of a conclusion.”[2]  What made the earliest Christians unique is that they believed that the story of the Old Testament had been completed.  It was finished and fulfilled in the coming of Jesus of Nazareth.  The long-awaited redemption of God had arrived.

via Canon Fodder.