New Discoveries on Every Page: P45, P46, P47

On 1 September 202031 August 2020 By Daniel B. WallaceIn Bible Translation, Contemporary Issues, CSNTM, Early Christianity, Exegesis, Greek Grammar, History, New Testament Studies, Textual Criticsim

Nearly nine decades ago, three of the earliest and most extensive New Testament papyri were made available to scholars through color photographs. These facsimiles, together with their authoritative transcriptions, have remained the primary access that biblical scholars and papyrologists have had to them. Until now. With the multi-volume publication of New Testament Papyri 𝔓45, 𝔓46, 𝔓47 coming out later this year, new, exquisite, exact-size images will become available in print. After digitizing these priceless manuscripts at the Chester Beatty in Dublin and the University of Michigan, CSNTM has collaborated with Hendrickson Academic in the endeavor to offer fresh, library-quality images of these third-century copies of large portions of the New Testament.

P45 cover

The facsimiles will be published both with a white background and a black background, each of which offers different views of the texts. Perhaps surprisingly to many, the black background images were found to be much more helpful for creating accurate transcriptions.

For this initial offering, the transcription of just 𝔓47 will be included with the images of all the manuscripts. 𝔓45 and 𝔓46 will follow in coming years, as the task of transcription still continues. The process of transcribing, however, which has been done in large part on the other two papyri, should yield far more precise results than Sir Frederic Kenyon’s editio princeps of the 1930s. It is no exaggeration to say that thousands of corrections to Kenyon’s transcriptions are in the offing. To be sure, most of these are quite minor, but some are fairly stunning. But every correction to Kenyon’s brilliant but somewhat rushed efforts bring us one step closer to understanding the text of the New Testament in third-century Egypt.

By the use of careful measurements, rigorous comparisons with multiple close-ups of individual letters and ligatures, and intense arguments (!), the editors (Stratton Ladewig, Robert Marcello, and Dan Wallace) are able to offer a new standard transcription of each papyrus. In this short blog, I offer but one animation that lays out our procedure. (Thanks go to my son, Andrew Jon Wallace, for producing this illustration.)

The 28^th edition of the Nestle-Aland text in Mark 8:22 reads Καὶ ἔρχονται εἰς Βηθσαϊδάν. Καὶ φέρουσιν αὐτῷ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. One variant is listed—Βηθανιαν for Βηθσαιδαν in D and a couple other witnesses. What is not mentioned is the variant for ερχονται. The majority of manuscripts here, along with the key majuscules א* and A, have the singular ερχεται. Kenyon reconstructed the wording of 𝔓45 as having the plural, though underdotting every letter as dubious. But this identification is almost surely incorrect. The space for the word and the shape of the letter fragments fits like a glove for ερχεται. Due to the difficulty of making out the letters in the old plates, one can understand the wrong guess. But with better photographs coupled with the comparisons that digital images readily afford, the CSNTM editors have concluded that 𝔓45 here has ερχεται.

Such may not seem terribly significant. Yet every small decision, every correction, every change to the identification of the text in question gives us a better sense of what these scribes wrote eighteen centuries ago. Further, the singular here does offer a slightly different interpretation on the passage. Although it is true that Jesus and his disciples came to Bethsaida, whether Mark wrote “they came” or “he came” has some significance. On occasion the evangelists use a singular verb with a compound subject. This throws the spotlight on the first-named subject. And frequently, that subject is Jesus (see John 2:2; 3:22; cf. also Matt 13:55; Acts 5.29; 16:31). Mark concludes his pericope on the healing of the blind man with this idiom (Mark 8:27: Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ). It is a distinct possibility that he would begin the pericope the same way. Such would be a subtle and fitting inclusio in one of Mark’s better-crafted stories. And 𝔓45 might just tip the scales for us to see it.

Doing Internal Evidence First in Textual Criticism (Using Accordance)

On 24 May 201924 May 2019 By Daniel B. WallaceIn Accordance, Bible Translation, Contemporary Issues, Early Christianity, Exegesis, Internal evidence, New Testament Studies, Textual Criticsim

For much of the history of the discipline of New Testament textual criticism, practitioners have overwhelmingly favored beginning with the external evidence before looking at the internal evidence. This has been largely a necessity because one could not determine by simply looking at the text the type of textual variant that would be found in the apparatus. Tischendorf’s magisterial Editio octava critica maior, with its extensive list of textual variants, nevertheless did not indicate in the text what kind of reading one would meet in the apparatus. Von Soden’s magnum opus also lacks any such pointers. The UBS text fares better in that it at least gives a footnote number after a word. But it still does not hint at what sort the variation is.

Perhaps this is why external evidence has been the first step in solving a textual problem: there was simply no other way to do it. Once someone glanced at the apparatus and saw their favored witnesses—whether they be א B, D F G, 𝔐, or any number after 𝔓—all too often the textual problem was considered solved. Second-year Greek students, regardless of instructions otherwise, tend to use internal evidence only as confirmation on the decision already arrived at on an external basis. Internal considerations are merely an afterthought, certainly not given equal weight with the external.

The Nestle tradition, however, gives sigla in the text to indicate what kind of variant one might expect to see in the apparatus, as follows:

⸆       insertion
⸀       substitution of one word
⸂ ⸃      substitution of more than one word between these two symbols
^o       omission of one word
⸋ ⸌    omission of more than one word between symbols
⸉ ⸊ transposition between symbols
[ ]     word(s) in brackets omitted in witnesses listed in apparatus

At least the Nestle-Aland text gives some clues to the user as to the kind of variation one can expect to find. These symbols were not in the early editions of the Nestle but have been included for many decades.

This is fortuitous for the approach I take to solving textual problems. First, I ask the student to start with the Nestle-Aland text and refrain from looking at the apparatus. Second, I ask the student to come up with some guesses as to what the variant(s) might be. This is of course not necessary for omissions, simple transpositions, and bracketed words; the variants can be deduced from the sigla. But substitutions and insertions require some guesswork. And if the student can guess what the variant is, this reveals a predictable reading. If the modern student can come up with it, then scribes whose work has no genetic connection to each other’s could have come up with it on their own. But even when there is a genetic connection, working this way helps the student to create a more level playing field between external and internal evidence.

Take, for example, Phil 1.14. The Nestle text reads: καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν ἀφόβως τὸν λόγον ⸆ λαλεῖν. There is an addition after λόγον. Obviously, some adjunct, probably a genitive modifier. What is the ‘word’ that these Christ-followers might dare to speak? Typical student answers are the word ‘of God’ or the word ‘of the Lord.’ And this is exactly what we find in the apparatus: του θεου or κυριου.

This is where things get a bit muddled, however. Students notice immediately the pedigree of the longer readings: του θεου is found in major Alexandrian witnesses, along with several significant witnesses of other types (ℵ A B [⸉ D*] P Ψ 048^vid. 075. 0278. 33. 81. 104. 326. 365. 629. 1175. 1241^s. 2464 al lat sy^p.h** co; Cl); κυριου is found in F G, two leading Western MSS. The Nestle text reading is found in 𝔓⁴⁶D²1739. 1881 𝔐 r vg^ms; Mcion^T. Even with the papyrus and 1739 the evidence is not nearly as impressive as the ‘word of God’ reading. If students begin with the external evidence, as has been the customary practice, they may well be prejudiced against the shorter reading from the get-go because of its lack of credentials. This, in fact, seems to be the case with the third edition of the UBS text: the shorter reading garnered only a ‘D’ rating; the fourth and fifth editions elevated it to ‘B’ status.

What if students could look at the internal evidence without bias? What if they could ignore the witnesses in the apparatus and work out the problem before listening to the external voices? As we have noted, students can do this with certain kinds of variants with the Nestle-Aland text. But I did not know of any way to assist students in not letting their left hand know what their right hand was doing. Until now.

Feature in Accordance

During the spring semester of 2019, while teaching an elective on NT textual criticism at Dallas Seminary, I wrote to Helen and Roy Brown of Accordance to see if they could create a module that would enable students to do internal evidence first and without prejudice. As is typical with Accordance, I received a quick reply. They worked on this problem and soon realized that the software already could do just what I was asking for!

Here is what Helen wrote:

The illustration below shows a tab with the apparatus where the Witness field is apparently hidden, while the tab behind it has the regular display. Both are tied to the text so the user can consult whichever version he wants.

You can do this in a separate tab (not a parallel pane), searching the Witness field for *? to highlight all the contents of that field. Then go to Set Tool Display.

[You go to Tool Display by clicking “command,”; this window will pop up:]

You click the Customize button, and choose White as the Search Highlighting color (or whatever color your background is set to). This effectively hides all your hits. DO NOT click Use as Default as this will apply to all new views of the tool. You can however, save the workspace and the tab will retain its characteristics when it is reopened.

Sincerely,
Helen

See what we have done For BibleWorks Users.

*********************************
Dr. Helen A. Brown
Chief Administrative Officer
Accordance/OakTree Software, Inc.
http://www.accordancebible.com/

I would also recommend saving the session so that you can return to it any time you’re working with the apparatus. I called mine “NO MSS.accord.” And here is what that shows for Phil 1.14:

Conclusion

I wonder if textual critics have for a long time made a virtue out of a necessity. Of course, since the days of Lachmann, Tischendorf, and Hort, the emphasis in most schools of thought has been on the external evidence. But more and more, textual scholars are recognizing that internal evidence must have its say, and it needs to do so with blinders on (as much as is possible) about what the external evidence reveals. Perhaps now that day has come.

I wish to thank Helen Brown of Accordance for help in seeing yet another potential use of this outstanding Bible software program.

Mike Justice: Now he sees Jesus!

On 23 March 2019 By Daniel B. WallaceIn Contemporary Issues, Exegesis, Greek Grammar, New Testament Studies, resurrection

Mike Justice was one of my students at Dallas Seminary in the late 80s/early 90s. He passed into the Lord’s presence on March 8, 2019, at 63 years old. His memorial service was held today, March 23, at Lake Ridge Bible Church in Mesquite, TX. He died of heart failure, after two kidney transplants, multiple surgeries, procedures, and health problems for many years.

Michael Justice portrait-150x150 I’ve taught hundreds of students the rudiments of Hellenistic Greek in thirty-five years of graduate school instruction. Many have gone on for their doctorates; several are teaching at various institutes throughout the world and are truly exceptional scholars in their own right. Some of these students struggled with the elements of Greek; for others it came more naturally. For Mike, it was anything but easy. Yet, of this vast array of students, I would rank Mike among my top three.

Mike took his first four semesters of Greek from me. By the time first-year Greek was underway, Mike had already memorized the textbook—a serious tome called The Language of the New Testament by Eugene Van Ness Goetchius. He could cite not only what Goetchius said but where he said it—both page and section number. His Greek was impeccable. He would often go up to the board to help other students with their paradigms (and the students had to learn all the paradigms, including optatives, pluperfects, μι verbs, etc). Yet he had never studied Greek before. There were times in class when he would correct me, always very gently: “Professor Wallace, I believe that is on page 53, not page 55—and it’s the last paragraph on the page.” He was always right, too!

His sweet wife, Terri, has been in charge of the print shop at DTS for decades. It was good to see her and so many friends at the memorial service today (I had some difficulty finding a parking spot!). Their marriage was rock-solid, their love for the Lord inspiring. And in spite of Mike’s health issues, he never complained. In fact, he had a quick wit and a great sense of humor. Once when he got an ablation for his arrhythmia, in the recovery room he was told that the arrhythmia was now a thing of the past. He responded, “I’ve got rhythm? Who could ask for anything more!” (For you youngsters, that’s a line from the Gershwins’ hit song in 1930.)

Did I mention that Mike never complained? Well, he had reason to. Besides having a legion of health problems, Mike Justice was blind.

Adolescent diabetes was the ultimate cause; Mike’s eyesight began to degenerate during his college years and was gone by the time he got to seminary. He was the third blind student ever to get a Master of Theology degree at Dallas Seminary. (I’ve had the privilege of teaching Greek to two more blind students since then.) He made no excuses and buckled down to learn the material, memorizing it as he went along.

In second year Greek, the students had to diagram a portion of Philippians. Being without sight, Mike of course couldn’t do this. I told him it wouldn’t be fair to the other students for him to get a pass on this, but he couldn’t do this exact assignment. So, instead, I added hundreds of vocabulary words to his workload. He took on the challenge eagerly, cheerfully, and exceptionally.

Micah 6.8 was perhaps Mike’s favorite verse: “do justice, love mercy, and walk humbly with your God.” Mike was the poster child for this verse. And he wanted to make sure that everyone in his world knew that Jesus Christ died for sinners, and rose from the dead as a guarantee of God’s acceptance of all who put their trust in him. For Mike, that trust has finally become sight. Well done, good and faithful servant!

Eulogy for Nayda Baird Wallace (November 11, 1929—January 30, 2017)

On 30 January 2019 By Daniel B. WallaceIn Contemporary Issues, Exegesis, resurrection, Theology, Uncategorized

Nothing Can Separate Us from the Love of God

N.B. On January 30, 2017, Nayda B. Wallace moved from this dirty, painful, exciting, happy, tiresome, beautiful, depressing, ugly realm to her eternal home. On February 25, at North Creek Presbyterian Church, Mill Creek, WA, the family had a small service for her at which I was privileged to speak. Below is my eulogy.

Daniel B. Wallace

nayda wallacce

Preface
For every memorial service I’ve ever attended, I never felt that we showed adequate respect for the deceased. Especially for a person who has lived a long life—and who has touched so many lives in a truly remarkable way, the memorial service seems like a bit of a downer. I’m not talking about our collective grief, which is severe enough. What I mean is that it’s simply impossible to sum up the rich tapestry and beauty of such a person’s life in just a few moments. It almost seems like we’ve cheated that person out of the respect they deserve.

And here we are, remembering a woman, my mother, whose influence has been vast. I posted on Facebook the passing of Mom the day after she died. Three days later, there were nearly a thousand expressions of condolence, shared grief, and comments on how Mom affected them—either directly or indirectly. The fact that you all are here is testimony to your respect for her, and her impact on your life.

In a service like this, we can only give snippets, brief vignettes, glimpses-in-time of a life well lived. And that’s why it feels like we are cheating the deceased. But we can remember. And I am reminded that there is an … ‘UNTIL’ …; there is more to life than what we experience in our short time on this old sphere. There is a day coming when we will see Nayda Baird Wallace once again, when we will join the great cloud of witnesses who have left this temporary abode for their eternal home. And we will exchange stories and memories, and we will freely speak the words of encouragement that we might not have been able to in this life.

Each one of us is a unique creation, a person crafted in the image of God. And God created Mom with an extra measure of compassion, creativity, wisdom, and desire to learn. She was also blessed with an overabundance of personality, making everyone feel welcome and special in her presence.

I’ve already shared a couple memories of my mother. Here, I want to add a couple more.

Mom and Dad always had the gift of hospitality. They are the most hospitable people I have ever known. I don’t mean they had lots of social events, big to-dos, or any cocktail parties! No, they were hospitable in a different way. I can hardly remember a time growing up when I didn’t share my bedroom with someone else. My brother, sister, and I each had our own bedrooms, but rarely were they absent guests. We had cousins, youth pastors, friends, missionaries, and foster children living with us at various times—often for several months or even years. Many of these people are here today to honor Nayda Wallace.

Combining her aptitude in common sense, skill in teaching, and love for the Lord, Mom instructed us in the rudiments of theology well. There was a time when I had doubts about my faith because of some fairly trivial matters. Mom reminded me that at the core of my beliefs must be Christ himself. On the periphery should be less important matters—and that a wise man knew how to tell the difference between essential matters and peripheral ones.

She would say, “Nail one foot to the floor inside the circle, where Christ is; let your other foot tap dance all it wants, recognizing that you can never get too far away from that inner circle.” Since that time, I’ve gotten a few years of theological instruction under my belt, but Mom was my first and my best teacher. And that simple yet vivid imagery—Christ at the center!—has been the bedrock of my theological thinking for half a century.

Nayda was the biggest believer in her children, always fascinated by what we did, always encouraging us to shoot for our dreams, whatever they may be. But Nayda Wallace was not perfect. None of us is—except the King himself. Her compassion was displayed in constant worry. Mom was, in fact, a major-league worrier—and she passed this gene on to me. She especially worried about her own children. She worried about our physical health, she worried about our mental health, and she worried especially about our spiritual health.

After awhile, she came to realize that her worry was the flip-side of a blessing from the Lord; the other side was compassion and trust in God. And after many years, she morphed from being a pining worrier into a prayer warrior. Yet, even early on, Mom constantly prayed that each of her children would come to know the Lord—and not just know him but truly embrace Jesus Christ as the most important person in our lives.

He is, after all, the sovereign Lord of the universe. There is nothing that happens to us that takes God by surprise. Not only that, but he is always good to his children.

Romans 8.18, 35–39
You might wonder if I’m being calloused, if I’m suppressing my own mother’s suffering toward the end of her life. Now, I would like to say that Mom did not suffer. I would like to say that. But it’s not true. The whole family prayed that she would not suffer—with tears and anxious pleading before the Lord. But our sovereign God did not answer our prayers the way we wanted.

Mom had good days and bad days. She especially had great difficulty breathing. Last May she was put in hospice care. My brother and sister and their families live in the Seattle area; they have done an amazing job caring for both Mom and Dad these past several months. Wally and Keri, I want to publicly express my profound gratitude to you, and your families, for all you have done for our parents.

Because you live here, you could see, every week, how Mom was progressively getting worse…

I couldn’t. And I simply wasn’t prepared in my last visit. She had been moved to a nursing home a couple of days earlier. Her breathing was labored. She didn’t even have the strength to sip water from a straw. She was barely conscious. The day after I returned home, Wally called me to tell me that Mom had passed. The first thing I did after the phone call was to thank God that Mom was no longer suffering. And then, I broke down and wept.

Many of you have been through the shock of seeing your loved ones die. I don’t think we can ever prepare for it, even though we know it is inevitable—for all of us.

But Mom’s suffering is over now. One passage of Scripture keeps coming to mind as I think about my mother’s passing: Romans chapter 8, verse 18:

For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us.

The apostle Paul did not write these words to downplay our suffering as though it didn’t matter. If anyone knew what suffering was, Paul did.

In his second letter to the Corinthians, written less than two years before he penned these words to the Romans, he documented the kind of suffering he had already endured—and he had ten more years of suffering to undergo before he would die as a martyr under Nero’s reign. Here he spoke of the many times he was put in prison, his countless beatings, and that he was more than once near death:

“Five times,” Paul says, “I received at the hands of the Jews the forty lashes less one. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers…; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure.” [2 Cor 11.23–27 (ESV)]

And yet, Paul could speak of all this as his “momentary light affliction”—an affliction that, as he declares, is “preparing us for an eternal weight of glory beyond all comparison” [2 Cor 4.17]. The man who was no stranger to almost unbearable suffering could call it ‘momentary light affliction’ in light of the resurrected life that he was to enjoy.

How would Paul know about such future glory? … For onething, he believed the good news about Jesus Christ—his encounter with the ascended Lord on the Road to Damascus changed him forever. For another, as he tells us earlier in Romans 8, the Holy Spirit bears witness to our spirits that we are God’s children. The Spirit works in our hearts to constantly reassure us that we belong to Jesus Christ. And third, Paul also had a near death experience.

In 2 Cor 12, he told the Corinthian believers that, as he put it, “he heard things too sacred to be put into words” [2 Cor 12.4]. He spoke of ascending to heaven, although he did not know if it was in the flesh or in the spirit.

He was reluctant to even mention the event, using the third person to describe his own near-death experience that had taken place fourteen years earlier. He begins by saying, “I know a man in Christ…” and never indicates that he was that man. Yet there is a consensus among those who have studied the life of Paul in his Greco-Roman setting that he was speaking of himself. And although he was not sure whether this was in the spirit or in the body, he was sure of this heavenly encounter.

Now, near-death experiences have been studied for a long time. More than one medical doctor has written about them, and one MD even wrote about his own near-death episode. Well over 100,000 of these events have been documented.

They are of two types: in one, the individual goes to a dark place, a place of void, even a place of terror and torment.

In the other, the person travels to a quite different locale. And there is a stunning similarity to their reports. There are six features that are almost invariable—regardless of when and where they occur.

The experience is too wonderful to put into words.
An overwhelming sense of peace and joy occurs.
The memory is vivid and remains razor sharp even years later.
There is a great reluctance to speak about it.
The person senses an out-of-body experience.
There is certainty of its reality.

It’s remarkable that Paul’s own episode—nearly two thousand years before near-death experiences began to be studied—has all of these same characteristics.

And so he can tell the Christ-followers in Rome—with the triple assurance of his faith in Jesus Christ, the ministry of the Holy Spirit within him, and his own near-death event—that “the present sufferings are not even worthy to be compared to the glory that will be revealed to us.”

And frankly, if Paul had never had that experience, his assurance of eternal life would be every bit as great. What his near-death incident added was a revelation to him of the things “too sacred to be put into words.”

Paul’s exclamation—that our present suffering doesn’t hold a candle to the bright light of our future glory—should be our constant mantra, our daily battle cry—to press on, to strive, to live for our God far beyond what we ever dreamt we could do.

Mom understood this. Eight years ago she wrote an email to me in which she relayed that she was getting weaker and weaker. She felt as though she could no longer contribute meaningfully to anyone’s life. She felt useless. She was deeply discouraged.

Toward the end of the letter, she said that there was one thing she still could do: pray. And that gave her strength to face each day, to trust the Lord, and to press on. She prayed for her children, she prayed for their spouses, she prayed for her grandchildren and great-grandchildren, she prayed for her friends, she prayed for the country, and she prayed for the world. Mom’s own suffering brought her closer to the Lord whom she longed to see face-to-face.

It has been said that the change in a person’s life when they put their faith in Christ is far greater than the change that takes place when they die. And that is certainly true. Paul tells us that before we trusted Christ as our Savior, all of us were dead in our sins. The change that happens when we repent of our sins and embrace Jesus Christ is nothing less than the transformation of a spiritual corpse into a living soul.

And Jesus told Martha, the sister of Lazarus, “I am the resurrection and the life. The one who believes in me will live even if he dies, and the one who lives and believes in me will never die. Martha, do you believe this?” [John 11.25–26]

Nayda Wallace certainly did! She had the firm conviction that God would keep his word to her, that her salvation was more secure than Fort Knox, that the most important relationship in her life would last forever. Mom wholeheartedly agreed with Paul when he concluded the eighth chapter of his magnificent letter to the Romans with a hymn of assurance:

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written,

“For your sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”

No, in all these things we are more than conquerors through him who loved us! For I am convinced that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” [Rom 8.35–39]

Several months before Mom died, she wrote her own obituary. This is the obituary that was published in the newspapers. I only added the details of her passing. She wanted to make sure that everyone of her descendants—both by blood and by marriage—would be listed. And her concluding paragraph was this:

The most important thing in Nayda and Beecher’s life has been the one, permanent, eternal relationship that anyone can have. They know their Savior, Jesus Christ, who died and rose from the dead that he might free us from our bonds of sin and redeem us for himself. Nayda’s greatest joy would be to see all of her family and friends come to faith in Christ.

Jesus asked Martha, “Do you believe?” Her answer was YES. Jesus asked Nayda Baird Wallace, “Do you believe?” Her answer was YES. Jesus asks you, today, “Do you believe?” What will your answer be?

How New Is the New Testament?

On 15 December 2018 By Daniel B. WallaceIn Bible Translation, Christmas present, Contemporary Issues, Early Christianity, Exegesis, History, Luther, New Testament Studies, Theology2 Comments

A wonderful volume appeared late this year, and it’s one you’ll want to put on your Christmas list: How New Is the New Testament?: First-Century Judaism and the Emergence of Christianity, by Donald Hagner (Baker Academic).

Screen Shot 2018-12-15 at 3.59.15 PM

The mature reflections of a seasoned and dedicated NT scholar, Hagner’s How New Is the New Testament? offers a straightforward assessment of the current climate of NT studies with reference to its Jewish roots. Hagner traces the historical see-saw between continuity and discontinuity throughout church history and offers compelling evidence that the pendulum has swung too far toward continuity in recent decades. He takes the reader on a fast-paced tour, from Matthew through Revelation, on what is really new in the NT. The author virtually unties the Gordian knot between the New Perspective on Paul and the old perspective, though he comes down, in all essentials, on the side of the old perspective. Hagner weaves a rich and complex tapestry of OT promise and NT fulfillment, the backside of which tapestry has been occupying exegetes for too long. The panoramic view of the NT presented here, written by a first-class Neutestamentler, is beautiful in its simplicity and compelling in its cumulative argument.