Philippians

During 2016, the “Journal of Greco-Roman Christianity and Judaism” published several noteworthy articles.

Image via Wikipedia The next issue of the Biblical Theology Bulletin includes: David M. Bossman, “Politicization of Theological Claims Is (Still) Local” Victor H. Matthews, “Taking Calculated Risks: The Story of the Cannibal Mothers (2 Kings 6:24–7:20)” Brian Schmisek, “The Body of His Glory Resurrection Imagery in Philippians 3:20–21” Simon J. Joseph, “‘Love Your Enemies’: The Adamic Wisdom of Q 6:27–28, 35c–d” Matthew Y. Emerson, “Arbitrary Allegory, Typical Typology, or Intertextual Interpretation? Paul’s Use of the Pentateuch in Galatians 4:21–31”

[caption id="" align=“alignright” width=“250” caption=“15th-c. Illumination (Photo credit: Wikipedia)”] [/caption] First Samuel 18:6 describes David’s return after killing Goliath ( 1 Sam 17:41–58). Precisely how this event sits chronologically in relationship to the surrounding narrative is difficult to establish. 1 One good way of reading the narrative, however, involves treating 1 Sam 18:1–5 as an extended parenthesis, which includes some foreshadowing, and understanding 1 Sam 18:6 to be bringing the reader back to the main plot line that had temporarily paused with 1 Sam 17:58. 2 In this context, it begins to be said הכה שׁאול֙ באלפו ודוד ברבבתיו ‎( 1 Sam 18:7; Saul has slain by his thousands and David by his ten thousands; see also 1 Sam 21:11; 29:5). 3 Yet, thus far, David has specifically been reported to have killed only one person (Goliath) and some animals ( 1 Sam 17:34–37)—not רבבת (ten thousands). 4 Rather, the women’s song quantitatively represents the qualitative value of David’s victory over Goliath as it relates to Saul’s previous exploits. 5 On hearing this song, then, Saul becomes enraged and starts looking and acting to do David harm ( 1 Sam 18:8–9). ...

In commenting on Phil 2:12 in his recent Pillar series volume, Walter Hansen observes the following about Paul’s description of Christian community and obedience: The church is an eschatological community, a colony of heaven. But in order for the heavenly reality to be a present, earthly experience, believers need to work out the salvation promised to them. Paul desires to see an ecclesiological fulfillment of the eschatological promise of salvation. This understanding of working out salvation as a present expression of God’s promise of salvation does not contradict but rather implements Paul’s earlier instruction to look after the interests of others ( 2:4) ( 174–75; cf. 177). ...