杰弗里·d·迈耶斯,《非暴力的启示:启示录对罗马的非暴力抵抗》

IF 0.1 0 RELIGION Review & Expositor Pub Date : 2022-11-01 DOI:10.1177/00346373231171782b
David M. May
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引用次数: 0

摘要

圣经中他所说的和所做的,提倡遵守法律。马太福音中的末世论与犹太启示录一致,其中正义者得到奖励,不服从者将受到惩罚。Culpepper提供了一个综合,他认为马太福音第一次在安条克(“在分道扬镳之前”,[第547]页)是在一个特定的背景下听到的,一个被召唤遵守法律并将这本福音带到各国的犹太基督徒。评注遵循《新约全书》系列的标准格式。在文本的每一节中,Culpepper都提供了希腊语文本的翻译,包括解释文本批判性和语言/语法决定的脚注,然后是有关章节的概述。最后,对文本中的小节进行了详细分析。卡尔佩珀对每一节的分析都集中在马太对马可福音的修订以及在《第一福音》中发现的文学联系上。卡尔佩珀还通过以犹太人为主的古代来源来看待福音文本,将马太福音与约瑟夫斯、拉比、死海古卷、本·西拉、以诺一书和以斯拉四书进行了比较。非犹太-希腊-罗马来源较少被提及。最后,卡尔佩珀有时会对文本的特定部分提供现代神学理解;例如,关于22:37,耶稣对最伟大戒律的陈述,卡尔佩珀建议,“限定词‘作为你自己’要求我们问我们如何爱自己,以及我们如何以这种方式爱他人”(第433页)。他接着引用巴特的话,认为爱邻居实际上限制了对自我的爱。卡尔佩珀理解作者对耶稣之死的描述是“一个具有宇宙意义的时刻”(第567页),这是一种与拯救以色列的法律相一致的牺牲,也是一座新的神庙,因为这座神庙在公元前70年被摧毁。通过耶稣被钉十字架,死亡的力量变得无效。这篇评论强烈推荐给任何参与马太福音的人,包括那些在学术和教会环境中的人。卡尔佩珀为引言中的注释奠定了基础,并巧妙地引导读者在一世纪末的原始背景下对马太福音有一个合理的理解。在整个评论中,他强调作者鼓励耶稣的追随者在作者的时代遵守法律,但不是在法律意义上。人类的罪恶通过耶稣的牺牲得到了宽恕;遵守律法是弟子对这一事件的回应。
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Jeffrey D. Meyers, The Nonviolent Apocalypse: Revelation’s Nonviolent Resistance against Rome
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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