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New Testament theology


History of interpretation

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According to biblical scholar Frank Matera, the field of NTT suffers from an "identity crisis about its task, method, and goal".[1]


1700s–1914

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1914–1990

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1990 to present

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"Methodologically this means that New Testament theology is not only a historical-descriptive discipline, but also simultaneously a dogmatic-assertive one." - Stuhlmacher, Peter. Biblical Theology of the New Testament (p. 11). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

Frank Matera describes 1990 as the start of a new period in NTT, and C. Kavin Rowe, writing in 2006, characterizes the field as undergoing a "revival".[2]

William Wrede's ideas continue to have influence among scholars, including Heikki Räisänen (1990), Klaus Berger (1994), Walter Schmithals (1994), and Gerd Theissen (1999).[3][4]

Relation to the Old Testament

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"From a New Testament perspective, the early Christian Old Testament does not simply consist of the Hebrew Bible, but also encompasses the Scriptures contained in the Septuagint." - Stuhlmacher, Peter. Biblical Theology of the New Testament (pp. 9-10). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

"Jesus and his witnesses therefore transcend a mere continuity of tradition by establishing a continuity of confession between the Old and New Testaments." - Stuhlmacher, Peter. Biblical Theology of the New Testament (p. 10). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

Unifying themes

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"It calls its message the “kerygma” (cf., e.g., Rom. 16:25; 1 Cor. 1:21; 15:14; Titus 1:3) or the “gospel” (cf., e.g., Mark 1:1; Rom. 1:1, 16; 1 Cor. 15:1; 1 Pet. 4:17). The gospel of God concerning Jesus Christ is the decisive center of the New Testament." - Stuhlmacher, Peter. Biblical Theology of the New Testament (p. 12). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

Synoptic Gospels and Acts

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The Gospel of Mark begins with a statement of Jesus' identity: he is "Jesus Christ, the Son of God". The name Jesus means "Yahweh saves", and Christ is a Greek title meaning "Messiah", a person anointed by God to fulfill a specific role. Not only is Jesus the messiah, but he is also God's son.[5]

Birth of Jesus

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Main article: Nativity of Jesus

The tradition of the virgin birth of Jesus is found in the Gospels of Matthew and Luke but not Mark or John. For Matthew, Jesus is the Messiah and Son of God whose birth fulfills the prophecy of Isaiah 7:14, "Look, the virgin shall become pregnant and give birth to a son, and they shall name him Emmanuel". The Greek Septuagint uses παρθένος ('virgin') to translate the Hebrew noun עַלְמָה (ʿalmâ), which means 'a young woman who has not yet given birth'. Paul does not mention the virgin birth. In Galatians 4:4, he writes that Jesus was "born of a woman" (γενόμενος ἐκ γυναικός), a common Jewish figure of speech indicating that someone is a human being (see Job 14:1; Matthew 11:11).[6]

Jesus is described as being descended from David (Matthew 1:1–16; Luke 3:23–38; Romans 1:3–4; 2 Timothy 2:8).[7]


(Luke 11:20)

Baptism of Jesus

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Main article: Baptism of Jesus

Jesus' mission begins with his baptism by John the Baptist.[8] In Luke 1, John's birth is announced by the angel Gabriel.[9] The Baptist's apocalyptic preaching centered on the imminent judgment of Israel. To his Jewish audience, the Baptist warns that their descent from Abraham and covenant with God will not save them from the coming destruction (Luke 3:7–9).[10] He urged his listeners to repent and receive forgiveness, symbolized by baptism (Mark 1:4).[8]

In the synoptic gospels, John's ministry is a fulfillment of the prophecy in Malachi 3:1 and Isaiah 40:3.[8] He is explicitly identified with the returning Elijah (Luke 1:17; Matthew 11:14), whose role is to prepare the people for God's arrival before the final the day of judgment (Malachi 3:1, 4:5–6). The Gospel of John, however, is careful to subordinate the Baptist to Jesus and deny him the status of Elijah (John 1:6–8, 15, 19–28). This reflects the rivalry between early Christians and the Baptist's own followers.[11]

The Baptist proclaims that one will come who is "more powerful" than him. While John baptizes with water, the coming one will baptize with the Holy Spirit and fire. He will save those who repent, but the wicked will be destroyed with unquenchable fire (Luke 3:15–17).[12] This "coming one" can be identified as the Messiah and Son of Man. Genesis 49:10 speaks of the coming of Shiloh, and Psalm 118 mentions "the one who comes in the name of the LORD". Both of these passages were interpreted messianically in early Judaism. Daniel 7:13 states that the Son of Man will "come with the clouds of heaven." In 1 Enoch,[note 1] the Son of Man is described as God's anointed one who is given the seven gifts of the Spirit. He is God's representative, presiding over the judgment of the world and establishing the kingdom of God.[12]

Jesus heard John's preaching and submitted to baptism. It is this event that marks the start of Jesus' public ministry.[13] New Testament scholar Howard Marshall explains the significance of Jesus' baptism as follows:[14]

As he emerges from baptism with water, he experiences the Spirit coming down from above upon him and hears a voice identifying him as "my Son; with you I am well pleased". Although this event is not described as a baptism with the Spirit, it does look as though this is the baptism of the Spirit happening to the One who will baptize others with the Spirit. In the rest of the Gospel it may be assumed that Jesus does what he does and says what he says under the guidance and power of the Spirit, who is now permanently with him (Mk 1:12; cf. Mk 3:29). The incident is something like the calling of a prophet, but the language used is reminiscent of what God says to his anointed one (i.e., the king) in Psalm 2:7 and to his servant, on whom he puts his Spirit so that he may bring justice to the world, in Isaiah 42:1–4. The effect is thus to initiate Jesus into the office of God’s coming king, since the Old Testament passages, or certainly Psalm 2, were by now understood as prophecies still awaiting fulfillment.

Message of Jesus

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Kingdom of God

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After his baptism, Jesus proclaims his message in the Galilee, "The time has come. The kingdom of God is near. Repent and believe the good news" (Mark 1:15). The term "kingdom of God" is used in different ways in Mark:[15]

  • As the heavenly rule of God that people may enter after death (Mark 9:47; 10:23–25; 14:25)
  • A realm that will become a future reality in this world (Mark 9:1; 11:10; 15:43)
  • It belongs to certain people, such as those who are like little children (Mark 10:14)
  • There is a secret of the kingdom of God that Jesus shares with some people. The parables of Jesus contain the secret (Mark 4:10–12)

The good news or gospel that Jesus proclaims is that God's kingdom is becoming a reality on the earth. This kingdom is being established in direct opposition to the kingdom of Satan, the primary opponent of God (Mark 3:24–25). In the words of Marshall:[15]

The world is regarded as the realm of Satan where people are under his control. To say that the kingdom of God is near is to suggest that a new realm is being set up under the control of God, and since at present Satan is in control this implies something like an invasion and the recovery of territory and people from the enemy who controls them. So one kind of language used by Jesus is that of conquest and deliverance of captives. At the same time, this is not the whole story; to some extent the captives are willing captives who need to shake themselves free of what binds them, and therefore the proclamation of Jesus includes the call to repentance.

Jesus teaches about the kingdom of God through parables (Mark 4).[16]

Miracles and response to criticism

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Main article: Miracles of Jesus

Jesus performs a number of miracles and exorcisms as verifications of his special authority. He also forgives sins, something that only God can do (Mark 2:1–12).[17]

Jesus comes into conflict with Jewish religious authorities—the teachers of the law and the Pharisees. While Jesus claims his power to perform miracles comes from the Holy Spirit, his critics claim he is empowered by Satan, prompting Jesus to warn against the eternal sin of blaspheming the Holy Spirit.[18] He was also criticized for healing people on the Sabbath (a day of rest from all work according to Jewish law).[19]

Paul's theology

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Deutero-Pauline letters

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Catholic epistles

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Johannine theology

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Revelation

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Notes

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  1. ^ 1 Enoch 45–49; 52; & 61–63. See also Isaiah 11; 42:6; & 52:15.

Citations

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  1. ^ Matera 2005, p. 2.
  2. ^ Rowe 2006, p. 393.
  3. ^ Schnabel 2023, p. 5.
  4. ^ Stuhlmacher 2018, p. 4.
  5. ^ Marshall 2004, pp. 57–58.
  6. ^ Stuhlmacher 2018, p. 65.
  7. ^ Stuhlmacher 2018, p. 66.
  8. ^ a b c Marshall 2004, p. 58.
  9. ^ Stuhlmacher 2018, p. 73.
  10. ^ Schnelle 2009, pp. 74–76.
  11. ^ Stuhlmacher 2018, pp. 73–74.
  12. ^ a b Stuhlmacher 2018, p. 75.
  13. ^ Stuhlmacher 2018, p. 77.
  14. ^ Marshall 2004, p. 59.
  15. ^ a b Marshall 2004, p. 61.
  16. ^ Marshall 2004, p. 64.
  17. ^ Marshall 2004, pp. 62–63.
  18. ^ Marshall 2004, p. 66.
  19. ^ Marshall 2004, p. 63.

References

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  • Bultmann, Rudolf (1955). Theology of the New Testament. Vol. 1–2. Translated by Grobel, Kendrick. Charles Scribner's Sons.
  • Jeremias, Joachim (1971). New Testament Theology: The Proclamation of Jesus. Translated by Bowden, John. New York: Charles Scribner's Sons.
  • Matera, Frank J. (January 2005). "New Testament Theology: History, Method, and Identity". Catholic Biblical Quarterly. 67 (1): 1–21. JSTOR 43725389.
  • Marshall, I. Howard (2004). New Testament Theology: Many Witnesses, One Gospel. IVP Academic. ISBN 978-0-8308-2795-4.
  • "New Testament Theology". Encyclopedia of the Bible. Archived from the original on June 30, 2024.
  • Rowe, C. Kavin (Summer 2006). "New Testament Theology: The Revival of a Discipline. A Review of Recent Contributions to the Field". Journal of Biblical Literature. 125 (2): 393–410. doi:10.2307/27638367. JSTOR 27638367.
  • Schnabel, Eckhard J. (2023). New Testament Theology. Grand Rapids, Michigan, US: Baker Academic. ISBN 978-1-4934-4306-2.
  • Schnelle, Udo (2009). Theology of the New Testament. Translated by Boring, M. Eugene. Baker Academic. ISBN 9780801036040.
  • Scott, J. Julius, Jr. (September 2008). "Study of the Thematic Structure of the New Testament". Themelios. 33 (2).{{cite journal}}: CS1 maint: multiple names: authors list (link)
  • Stuhlmacher, Peter (2018). Biblical Theology of the New Testament. Translated by Bailey, Daniel P. William B. Eerdmans. ISBN 978-0-8028-4080-6.
  • Wrede, William (1973) [1897]. "The Tasks and Methods of 'New Testament Theology'". In Morgan, Robert (ed.). The Nature of New Testament Theology: The Contribution of William Wrede and Adolf Schlatter. Studies in Biblical Theology. London: Wipf and Stock. pp. 68–116. ISBN 9781606087077.

Further reading

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Early scholarship

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20th and 21st century scholars

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