The Son of God. Charles Lee Irons
Читать онлайн книгу.
target="_blank" rel="nofollow" href="#ulink_e37ab57b-9195-52d9-b735-53d394ac5350">8. Marcus, “Mark 14:61,” 130.
9. Ladd, Theology of the New Testament, 163–64.
10. France, Mark, 484–85.
11. The New Testament depicts Jesus as speaking of God as “my/his Father” approximately fifty times (there are a couple of textual variants) and as directly addressing God as “Father” nineteen times.
12. Jeremias, Prayers of Jesus, 11–65. Jeremias’s argument has been subjected to criticism by scholars such as Geza Vermes, James Barr, and James D. G. Dunn, but others have rehabilitated it in a more nuanced form. See R. Brown, New Testament Christology, 86–87; Witherington, Christology of Jesus, 216–21; Lee, From Messiah to Preexistent Son, 122–36.
13. Johansson, “‘Who Can Forgive Sins.’”
14. “To the Jewish leadership he has claimed a level of equality with God that is seen as blasphemous . . . making it apparent that more than a pure human and earthly messianic claim is present.” Bock, “What Did Jesus Do,” 202, 205.
15. Rabbi Yohanan ben Toreta is recorded as mocking Rabbi Akiba for being so gullible as to accept Simon’s claims, saying, “Akiba! Grass will grow on your cheeks before the Messiah will come!” (y. Ta’anit 4.5 as quoted by Marcus, “Mark 14:61,” 127–29).
16. Hurtado, How on Earth, 34.
17. St. Basil of Caesarea, Against Eunomius 2.16–17 (ET: DelCogliano and Radde-Gallwitz, St. Basil of Caesarea: Against Eunomius, 152–53). Cp. Athanasius, Against the Arians 1.20–21 (NPNF2 4.318).
18. Dunn, Did the First Christians, 143, 145.
19. Recent scholarly defenses of the preexistence of Christ include Lee, From Messiah to Preexistent Son; McCready, He Came Down from Heaven; and Gathercole, Preexistent Son.
20. Dunn, Christology in the Making, 98–128. Good critiques of Dunn’s interpretation of Phil 2:5–11 may be found in Hurtado, How on Earth, 98–101; Lee, From Messiah to Preexistent Son, 305–8; McCready, He Came Down from Heaven, 73–80. “Dunn’s conclusion that Paul did not believe in the preexistence of Christ has persuaded very few.” Hagner, New Testament, 400 n11.
21. Hengel, Between Jesus and Paul, 30–47.
22. Jesus’ “I have come” pronouncements: Matt 5:17; 9:13 (= Mark 2:17; Luke 5:32); 10:34–35 (= Luke 12:51); 20:28 (= Mark 10:45); Luke 12:49; 19:10. See Gathercole, Preexistent Son. Coming or being sent “into the world” texts: John 1:9; 3:17, 19; 6:14; 10:36; 11:27; 12:46; 16:28; 17:18; 18:37; 1 Tim 1:15; Heb 1:6; 10:5; 1 John 4:9.
23. Heb 1:1–14; 2:5–18; 5:5–8; 7:3; 10:5–7. See Bauckham, Jesus and the God of Israel, 233–53.
24. The exclusive/peculiar work of God. Hengel, Son of God, 72.
25. As many scholars recognize, these passages are undoubtedly shaped by the Jewish tradition of reflection on the mysterious figure of Wisdom in Prov 8:22–31. Wisdom, the “master workman” at God’s side, the intermediary of creation, is now seen to be the eternally preexistent Son of God. Hengel, Son of God, 72.
26. McCready, He Came Down, 82. “If He be a creature, how is He at the same time the Creator of creatures?” (Athanasius, Circular to the Bishops of Egypt and Libya 14 [NPNF2 4.230]).
27. Bauckham, Jesus and the God of Israel, 26–30, 238.
28. Bavinck, Reformed Dogmatics, 2.124.
29. Cp. Athanasius, Against the Arians 1.58, 36 (NPNF2 4.327, 340).
30. Several New Testament scholars dub this “christological monotheism,” e.g., N. T. Wright, Richard Bauckham, and Larry Hurtado.
31. Lee, From Messiah to Preexistent Son, 280–81.
32. Translation mine. Although horisthentos can be rendered “appointed,” the meaning “marked out” or “declared” (see BDAG horizō and most English versions) is also possible in extra-biblical Greek and is more appropriate here. Paul’s framing device, “concerning his Son” (“being placed . . . outside the bracket”) implies that the Son did not become the Son at his resurrection, but was the Son even before his birth: “ . . . concerning his Son, who was born of the seed of David according to the flesh,” i.e., “so far as his human nature is concerned” (Cranfield, Romans, 1.58–60). The “in power” modifier is also crucial, since it shows that the resurrection did not make him Son for the first time but powerfully exhibited what was true of him all along. Besides, as we have seen, the Gospels are explicit that he was the Son of God prior to his resurrection, going back (at least) to the Father’s declaration at his baptism, “You are my Son.”
33. Hurtado, How on Earth, 50.
34. Bauckham, “The Worship of Jesus,” in Climax of Prophecy, 118–49.
35. See Bauckham, Jesus and the God of Israel, 182–232, for an examination of many other New Testament texts where the divine name (Kyrios/YHWH) is applied to Jesus.
36. Rowe, “Romans 10:13.”
37. Bauckham’s formulation in Jesus and the God of Israel, 24–25, 130.
38. Wallace, Greek Grammar, 266–69.
39. Silva, Biblical Words, 102–7.
40.