This book offers a new explanation of the development of the first three Gospels based on a careful examination of both patristic testimony to the "Hebrew Gospel" and internal evidence in the canonical Gospels themselves. James Edward breaks new ground and challenges assumptions that have long been held in the New Testament guild but actually lack solid evidence.
The publication of the King James version of the Bible, translated between 1603 and 1611, coincided with an extraordinary flowering of English literature and is universally acknowledged as the greatest influence on English-language literature in history. Now, world-class literary writers introduce the book of the King James Bible in a series of beautifully designed, small-format volumes. The introducers' passionate, provocative, and personal engagements with the spirituality and the language of the text make the Bible come alive as a stunning work of literature and remind us of its overwhelming contemporary relevance.
Young focuses on the historical development and theological significance of parables in the Jewish and Christian traditions, examining parallels between the rabbinic and Gospel parables.
Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Themelios is published three times a year online at The Gospel Coalition (http://thegospelcoalition.org/themelios/) and in print by Wipf and Stock. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. General Editor: D. A. Carson, Trinity Evangelical Divinity School Managing Editor: Brian Tabb, Bethlehem College and Seminary Consulting Editor: Michael J. Ovey, Oak Hill Theological College Administrator: Andrew David Naselli, Bethlehem College and Seminary Book Review Editors: Jerry Hwang, Singapore Bible College; Alan Thompson, Sydney Missionary & Bible College; Nathan A. Finn, Southeastern Baptist Theological Seminary; Hans Madueme, Covenant College; Dane Ortlund, Crossway; Jason Sexton, Golden Gate Baptist Seminary Editorial Board: Gerald Bray, Beeson Divinity School Lee Gatiss, Wales Evangelical School of Theology Paul Helseth, University of Northwestern, St. Paul Paul House, Beeson Divinity School Ken Magnuson, The Southern Baptist Theological Seminary Jonathan Pennington, The Southern Baptist Theological Seminary James Robson, Wycliffe Hall Mark D. Thompson, Moore Theological College Paul Williamson, Moore Theological College Stephen Witmer, Pepperell Christian Fellowship Robert Yarbrough, Covenant Seminary
Is it even possible to say anything new about Jesus of Nazareth? Disciples and detractors alike have been weighing in for two thousand years. Scholarship in the last fifty years has been greatly enhanced by the recognition of the Jewishness of both the historical Jesus and the life and teachings of the apostle Paul. But the Gospels themselves, the texts that preserve the words and deeds of Jesus, have not been subject to the same level of consideration in this regard. Until now. This book surveys the historical, theological, and practical issues that arise when the Gospels are read as Jewish literature. So yes, there is something new here about Jesus. The Jewish context of Jesus and his movement is better understood today thanks to archaeology, the ongoing publication of ancient texts, and changes in the way scholars think about Jewish society in late antiquity. A Handbook on the Jewish Roots of the Gospels, whose contributors are well-known in the field, updates all of the relevant topics relating to Jesus and the Gospels in light of these exciting new developments. A companion to A Handbook on the Jewish Roots of the Christian Faith (ISBN 9781683071648), the book is split into five sections:Textual RootsIntertextual RootsNarrative RootsTheological RootsIntercultural RootsWritten by an international group of Jewish and Gentile followers of Jesus as Messiah, A Handbook on the Jewish Roots of the Gospels is for all who want to learn more about these four biblical accounts and how they portray the man from Nazareth within his own historic and cultural setting. Contributors include Daniel M. Gurtner, Darrell Bock, Craig A. Evans, Sheila Gyllenberg, Craig L. Blomberg, Eckhard J. Schnabel, Catherine Sider Hamilton, David Mishkin, Mark L. Strauss, Michael L. Brown, and more.
Geis argues the differences in Synoptic accounts are explained by evidence that shows a Hebrew subtext, which the Greek translation misses. Geis also maintains Matthew’s role as tax collector and record keeper makes the claim that he kept a cotemporaneous written account of Jesus quite credible, as well as accurate.
In this book, through a distinctive evangelical and critical approach, Michael Bird explores the historical development of the four canonical Gospels. He shows how the memories and faith of the earliest believers formed the Gospel accounts of Jesus that got written and, in turn, how these accounts further shaped the early church. Bird's study clarifies the often confusing debates over the origins of the canonical Gospels. Bird navigates recent concerns and research as he builds an informed case for how the early Christ followers wrote and spread the story of Jesus -- the story by which they believed they were called to live. The Gospel of the Lord is ideal for students or anyone who wants to know the story behind the four Gospels. Watch an interview with Michael Bird from our Eerdmans Author Interview Series:
"But the Bible says" is a common enough refrain in many conversations about Christianity. The written verses of the four canonical Gospels are sometimes volleyed back and forth and taken as fact while the apocryphal and oral accounts of the life of Jesus are taken as mere oddities. Early thinkers inside and outside the community of Jesus-followers similarly described a contentious relationship between the oral and the written, though they often focused on the challenges of trusting the written word over the spoken-Socrates described the written word an illegitimate "bastard" compared to the spoken word of a teacher. Nevertheless, the written accounts of the Jesus tradition in the Gospels have taken a far superior position in the Christian faith to any oral tradition. In The Gospel as Manuscript, Chris Keith offers a new material history of the Jesus tradition's journey from voice to page, showing that the introduction of manuscripts played an underappreciated, but crucial, role in the reception history of the gospel. From the textualization of Mark in the first century CE until the eventual usage of liturgical readings as a marker of authoritative status in the second and third centuries, early followers of Jesus placed the gospel-as-manuscript on display by drawing attention to the written nature of their tradition. Many authors of Gospels saw themselves in competition with other evangelists, working to establish their texts as the quintessential Gospel. Reading the texts aloud in liturgical settings and further establishedthe literary tradition in material culture. Revealing a vibrant period of competitive development of the Jesus tradition, wherein the material status of the tradition frequently played as important a role as the ideas that it contained, Keith offers a thorough consideratios of the competitive textualization and public reading of the Gospels.
Scholars of the Gospel of Mark usually discuss the merits of patristic references to the Gospel’s origin and Mark’s identity as the “interpreter” of Peter. But while the question of the Gospel’s historical origins draws attention, no one has asked why, despite virtually unanimous patristic association of the Gospel with Peter, one of the most prestigious apostolic founding figures in Christian memory, Mark's Gospel was mostly neglected by those same writers. Not only is the text of Mark the least represented of the canonical Gospels in patristic citations, commentaries, and manuscripts, but the explicit comments about the Evangelist reveal ambivalence about Mark’s literary or theological value. Michael J. Kok surveys the second-century reception of Mark, from Papias of Hierapolis to Clement of Alexandria, and finds that the patristic writers were hesitant to embrace Mark because they perceived it to be too easily adapted to rival Christian factions. Kok describes the story of Mark’s Petrine origins as a second-century move to assert ownership of the Gospel on the part of the emerging Orthodox Church.
