Pub Date : 2022-11-01DOI: 10.1177/00346373231171782
David M. May
The much-anticipated sixth edition of Guide to Biblical Coins is now published. It has been 45 years since David Hendin, a leading authority on ancient Judean and Roman coins, first undertook to provide a guide for coins associated with the biblical world, and it has been a decade since the appearance of the fifth edition (2010). Each edition over the years has provided incremental improvement over the previous editions, and this latest edition is no exception. Both in the text and bibliography, this edition illustrates updated research in history, archeology, and numismatic studies. It also includes the addition of new coin images and photographs while excising others. At the heart of the Guide to Biblical Coins is the presentation of over 2000 coin illustrations and photographs (chaps. 3–8). Each coin is listed with details based on the issuing authority, metal (gold, silver, bronze), denomination, and the image description and inscription located on the obverse and reverse. The coins are organized chronologically beginning with the Persian period to the Roman period under Emperor Hadrian. Special chapters are dedicated to coinage related to the Jewish War (chap. 9) and the Bar Kokhba revolt (chap. 10). Additional chapters highlight Judean connections to the Roman republic and Roman imperial coinage (chap. 11), New Testament coins (chap. 12), and miscellaneous connected biblical coins (chap. 13). The foundation for these chapters is laid in chapter 1. It provides background information on various aspects of ancient coins, such as terms, production, distribution, fakes, dating, worth, and conservation. As is evident by the various chapters in Hendin’s work, he has a broad definition for what constitutes “biblical” coins. This broad definition is a plus for setting the numismatic context of the biblical world. The referencing system for the coin entries in the sixth edition is different from that in the fifth edition (and any previous editions). To assist readers who are familiar with previous editions, the author has conveniently provided in the “Concordance” a key for coordinating the current referencing system with previous ones (pp. 535–56). In addition to reference entries on biblical coins, brief overviews on rulers, dynasties, historical periods, and select symbols found on coins are also interlaced throughout the book. Often these probes into specific symbols provide for fruitful reflection upon the meaning being conveyed to a larger original audience. Of special interest for biblical studies are the symbols on the Hasmonean dynastic coinage (pp. 147–57) and the Herodian coinage (pp. 185–89). The revisions in this edition are many; some are small, and some are large, but all provide an improved guidebook for the reader. These revisions are just a few examples. First, the monetary values associated with each coin have been eliminated in favor of describing each coin in relationship to its rarity (p. xix). Beside the difficulty of fixing a
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Pub Date : 2022-11-01DOI: 10.1177/00346373231171782h
Nathan Hays
(2019). There, McNall offers a full-length noncontrastive approach to the work of Christ which orders traditionally opposed models of atonement into the image of a working human body. Accessible in content yet challenging in purpose, Perhaps makes for a great reading option in undergraduate courses teaching critical thinking or theological method. The practice of “perhaps” must be adopted in a healthy form for many young Christians to thrive in a world which has never been so certain that nothing is certain.
{"title":"Justin L. Barrett with Pamela Ebstyne King, Thriving with Stone Age Minds: Evolutionary Psychology, Christian Faith, and the Quest for Human Flourishing","authors":"Nathan Hays","doi":"10.1177/00346373231171782h","DOIUrl":"https://doi.org/10.1177/00346373231171782h","url":null,"abstract":"(2019). There, McNall offers a full-length noncontrastive approach to the work of Christ which orders traditionally opposed models of atonement into the image of a working human body. Accessible in content yet challenging in purpose, Perhaps makes for a great reading option in undergraduate courses teaching critical thinking or theological method. The practice of “perhaps” must be adopted in a healthy form for many young Christians to thrive in a world which has never been so certain that nothing is certain.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48349150","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1177/00346373231175828
A. Aiken-Morgan
The Genesis 16 narrative is a story about power afforded to individuals based on social status and identity. As such, modern readings of Gen 16 (and Gen 21) unsurprisingly informed the genesis of womanist theology. In her seminal text, Sisters in the Wilderness: The Challenge of Womanist God-Talk, Delores Williams offers a theological perspective centering the social and historical experiences of Black women in biblical and theological interpretation by examining Hagar’s story. This article takes a fresh look at Gen 16:1–15 by examining the influence of social status and identity in a struggle for matriarchal power between Hagar and Sarai. It does this by understanding the sociocultural context of the ancient Near East, as well as English translation choices that serve as barriers to interpretation for a modern audience. Modern Bible readers draw parallels between this text and modern struggles against oppressive power systems and are reminded of God’s sovereignty and action in favor of the oppressed.
{"title":"The influence of social status and identity in a struggle for matriarchal power: Genesis 16:1–15","authors":"A. Aiken-Morgan","doi":"10.1177/00346373231175828","DOIUrl":"https://doi.org/10.1177/00346373231175828","url":null,"abstract":"The Genesis 16 narrative is a story about power afforded to individuals based on social status and identity. As such, modern readings of Gen 16 (and Gen 21) unsurprisingly informed the genesis of womanist theology. In her seminal text, Sisters in the Wilderness: The Challenge of Womanist God-Talk, Delores Williams offers a theological perspective centering the social and historical experiences of Black women in biblical and theological interpretation by examining Hagar’s story. This article takes a fresh look at Gen 16:1–15 by examining the influence of social status and identity in a struggle for matriarchal power between Hagar and Sarai. It does this by understanding the sociocultural context of the ancient Near East, as well as English translation choices that serve as barriers to interpretation for a modern audience. Modern Bible readers draw parallels between this text and modern struggles against oppressive power systems and are reminded of God’s sovereignty and action in favor of the oppressed.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65144969","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1177/00346373231162870
Sandy Rogers
The priestly account of creation in Gen 1:1-2:3 provides the basis for the weekly Sabbath, centering the command to rest in God’s creative activity. The Ten Commandments not only require that servants be allowed to rest but also extend this requirement to those animals that are dependent on and work for humans (Exod 20:8-11; Deut 5:12-15), connecting the Sabbath to both social justice and creation care. The Sabbath principle is connected to care for the poor in laws that extend the pattern of rest from days to years. After 6 years of work, slaves are released (Exod 21:1-6; Deut 15:12-18), debts are forgiven in a universal seventh year (Deut 15:1-11), and fields are left fallow for the poor of the land and the beasts of the field every seventh year (Exod 23:10-11). The Holiness Code (Lev 17-26) uses the Sabbath principle as an organizing factor in Israel’s life and calendar. For the Holiness Code, the Sabbath year is a Sabbath of the land. The Sabbath Year is a call to creation care for the earth itself, and, should humans fail in their duty, God asserts that the land will be allowed its Sabbaths without humans.
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Pub Date : 2022-11-01DOI: 10.1177/00346373231171782b
David M. May
Scriptures in what he says and does, advocating obedience to the law. The eschatology in Matthew is in line with Jewish apocalyptic, in which the righteous are rewarded and the disobedient will be punished. Culpepper offers a synthesis in which he argues that Matthew’s Gospel was first heard in Antioch (“before the parting of the ways,” [p. 547]) within a specific context, one of Jewish Christians who are called to observe the law and to take this gospel to the nations. The commentary follows the standard format of the New Testament Library series. In each section of the text, Culpepper provides a translation of the Greek text, including footnotes explaining text-critical and linguistic/grammatical decisions, followed by an overview of the section in question. Finally, a detailed analysis of the sub-sections within the text is provided. Culpepper’s analysis of each section focuses on Matthew’s redaction of Mark and the literary connections found within the First Gospel. Culpepper also views the text of the Gospel through the lens of ancient, predominantly Jewish, sources, comparing Matthew to Josephus, the rabbis, the Dead Sea Scrolls, Ben Sira, 1 Enoch, and 4 Ezra. Non-Jewish Greco-Roman sources are less frequently noted. Finally, Culpepper sometimes offers a modern theological understanding of a particular section of text; for example, regarding 22:37, Jesus’s statement of the greatest commandment, Culpepper suggests, “The qualifier ‘as yourself’ requires us to ask how we love ourselves and how we can love others in this way” (p. 433). He goes on to cite Barth, arguing that loving one’s neighbor actually restricts love of self. Culpepper understands the author’s presentation of Jesus’s death to be “a moment of cosmic significance” (p. 567), a sacrifice in continuity with the law for the salvation of Israel, also serving as a new temple in view of the temple’s destruction in 70 C.E. Through Jesus’s crucifixion, death’s power is made ineffective. This commentary is highly recommended for anyone engaging the Gospel of Matthew, including those in academic as well as ecclesial settings. Culpepper sets the stage for the exegesis in the introduction and ably leads the reader to a plausible understanding of Matthew in its original, late-firstcentury context. Throughout the commentary, he emphasizes that the author is encouraging Jesus's followers in the author’s day to observe the law, but not in a legalistic sense. Humanity’s sins are forgiven through Jesus’s sacrificial death; observing the law is the disciple’s response to this event.
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Pub Date : 2022-11-01DOI: 10.1177/00346373231176265
P. Jolley
In this article, I read the work of philosopher Friedrich Nietzsche (1844–1900) as a way to respond to anti-rehabilitative, pro-retributive arguments, such as ones found in C. S. Lewis’s “The Humanitarian Theory of Punishment” (1949/1987). Lewis’s article is founded upon many liberal values that figure prominently in modern discussions of moral philosophy, Christian ethics, and theology. First, I outline Lewis’s critique of the rehabilitative “Humanitarian Theory of Punishment.” Second, I trace Lewis’s Christian presuppositions to show how Lewis represents a distinctively Christian retributivism. Third, I explain how Nietzsche’s critique of punishment and of Christianity work together to resist the Christian retributivism found in Lewis’s work and in the US society. The goal of this article is to raise questions about the moral foundations of both punishment and Christianity to foster an open dialogue between philosophy and theology in what should be a joint effort to end the US culture of incarceration.
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Pub Date : 2022-11-01DOI: 10.1177/00346373231171782c
James R. McConnell
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Pub Date : 2022-11-01DOI: 10.1177/00346373231173718
Jillian Engelhardt
The story of John the Baptist’s execution in Mark 6:14–29 has intrigued artists and biblical interpreters alike. The daughter’s dance, Herodias’s grudge, and Herod’s impulsive oath have proven to be fertile ground to speculate on internal motivations and private conversations absent from the Markan account. The daughter has been blamed for John’s death because her erotic dancing tricked Herod into making his promise. Herodias gets blamed for orchestrating the events of the banquet that lead to John’s death. Herod gets blamed for losing control of himself and making an oath without considering the implications. This article reconsiders this scene with attention to the function of the dinner guests who legitimate Herod’s authority, thereby implicating them as much as anyone else in John’s death. Furthermore, John’s execution is compared with the commutation of Julius Jones’s death sentence in Oklahoma in 2021 to highlight the role of the public in determining the exertion of power.
{"title":"Performing power in the public court of reputation: Capital punishment, John the Baptist, and Julius Jones","authors":"Jillian Engelhardt","doi":"10.1177/00346373231173718","DOIUrl":"https://doi.org/10.1177/00346373231173718","url":null,"abstract":"The story of John the Baptist’s execution in Mark 6:14–29 has intrigued artists and biblical interpreters alike. The daughter’s dance, Herodias’s grudge, and Herod’s impulsive oath have proven to be fertile ground to speculate on internal motivations and private conversations absent from the Markan account. The daughter has been blamed for John’s death because her erotic dancing tricked Herod into making his promise. Herodias gets blamed for orchestrating the events of the banquet that lead to John’s death. Herod gets blamed for losing control of himself and making an oath without considering the implications. This article reconsiders this scene with attention to the function of the dinner guests who legitimate Herod’s authority, thereby implicating them as much as anyone else in John’s death. Furthermore, John’s execution is compared with the commutation of Julius Jones’s death sentence in Oklahoma in 2021 to highlight the role of the public in determining the exertion of power.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41806926","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1177/00346373231159924
Melissa A. Jackson
Late in the pre-pandemic winter of 2019, a small group began meeting around the idea of establishing a small seminary supported by a small produce farm. The onset of the pandemic meant the end of in-person work to advance the seminary. The group turned itself to COVID-safe farming work instead. Ps 103 and Rom 8:18-25 aid in reflecting on lessons about farming, faith, and community learned from the midst of a vegetable patch during a global pandemic.
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