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Mark opens his account of Jesus with “the beginning of the gospel of Jesus the Christ” (Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ). Although modern readers often associate the term “gospel” here with the now long-established genre by the same name, Mark clearly elaborates what he means (at least in part) in what follows
In Luke and Acts, many quotations from Scripture are recontextualized to portray Jesus as a character within the discourse. He is the one who will bring good news to the poor (Isa. 61:1–2 in Luke 4:18–21), the Messiah who escapes death (Ps. 16:8–11 in Acts 2:25–32), the suffering servant (Isa. 53 in Acts 8), and more. Jesus and later his disciples attest to “what was said in all the Scriptures concerning [him]” (Luke 24:27). This essay will present these gospel readings, which employ the exegetical technique commonly referred to as prosopological exegesis, alongside the assumptions of the author. While many present Luke as a capricious reader, this essay will demonstrate that his introduction of the Christ is due to a careful engagement with the biblical text. This interpretive strategy produces two gospel readings: one for Luke of Scripture and one for Luke’s audience.
Before the early Christian evangelists were Gospel writers, they were Gospel readers. Their composition process was more complex than simply compiling existing traditions about Jesus, then ordering them into a narrative frame. Rather, these writers were engaged in a creative and dynamic act of theological reception. 'Gospel reading' refers to this innovative and often artistic use of source materials -- from Israel's Scriptures to pre-existing narratives of Jesus-- to produce updated, expanded, or even alternative renditions. This volume explores that process. The common thread running through each chapter is the conviction that the early Christian practice of writing 'gospel' and the 'Gospels' was one of the most hermeneutically creative exercises in ancient literary culture, one that was prompted by the perceived theological significance of Jesus. The contributors seek to demonstrate the intricate dynamics of this controversial figure's theological and textual reception through foundational essays on specific texts and themes.
This chapter examines passages in Hebrews where the Spirit is portrayed as the speaker of Scripture quotations (Heb 3:7–4:11; 10:11–18). Due to previous skepticism about the Spirit’s role in Hebrews, this chapter also argues that the Spirit is a speaker in the same way as the Father and Son and that the author uses his speech to develop a thoroughly distinct divine character. In Hebrews 3-4, potentially the longest pneumatological discourse in the NT, the Spirit encourages the addressees to avoid the error of the wilderness generation and press on towards rest. In Hebrews 10, the Spirit “testifies” to the benefits of the new covenant - especially forgiveness. In contrast to the Father and Son, the Spirit’s conversation partner is “us.”
This chapter examines passages in Hebrews where the Son is portrayed as the speaker of Scripture quotations (Heb 2:10–18; 10:1–10). In Hebrews 2, the Son, perhaps responding the Father in Hebrews 1, pledges to praise God among his human siblings. He likewise expresses his own faith in the Father. In Hebrews 10, the Son presents himself as a willing offering who has entered the world to do the Father’s will. In each case, Jesus speaks to the Father and demonstrates his status as an exemplary representative among humanity.