In the latest CUP catalogue there are two new books by two young Evangelical scholars in the SNSTS monograph series which are worth taking note of.
The first is The Torn Veil: Matthew's Exposition of the Death of Jesus by Daniel M. Gurtner (Bethel Seminary, Minnesota). I haven't met Daniel, but I wonder if he had a previous career in selling curtains because he has alot to say about them. He has written over half a dozen articles about the curtain or veil in the temple as it relates to Christian and Jewish literature including:
“The Biblical Veil in the Dead Sea Scrolls.” The Qumran Chronicle 14.1 (2006): 57-79
“The Veil of the Temple in History and Legend.” Journal of the Evangelical Theological Society 49.1 (2006): 97-114 [I have read this article it is an interesting and useful introduction to the subject].
“LXX Syntax and the Identity of the NT Veil.” Novum Testamentum 47.4 (2005): 344-353.
“The Velum Scissum: Matthew’s Exposition of the Death of Jesus.” Tyndale Bulletin 56.1 (2005): 147-150 [dissertation summary]
“The ‘House of the Veil’ in Sirach 50.” Journal for the Study of the Pseudepigrapha 14.3 (2005): 187-200.
“‘Atonement Slate’ or ‘Veil’? Notes on a Textual Variant in Exodus XXVI 34.” Vetus Testamentum 54.3 (2004): 396-398.
“The Rending of the Veil: A Look Back and a Way Forward.” Themelios 29.3 (2004): 4-14.
“Καταπέτασμα: Lexicographical and Etymological Considerations to the Biblical ‘Veil’.” Andrews University Seminary Studies 42 (2004): 105-111.
The blurb of his book reads: Daniel M. Gurtner examines the meaning of the rending of the veil at the death of Jesus in Matthew 27:51a by considering the functions of the veil in the Old Testament and its symbolism in Second Temple and Rabbinic Judaism. Gurtner incorporates these elements into a compositional exegesis of the rending text in Matthew. He concludes that the rending of the veil is an apocalyptic assertion like the opening of heaven revealing, in part, end-time images drawn from Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning role of Christ's death which gives access to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: ‘God with us’. This underscores the significance of Jesus' atoning death in the first gospel.
The TOC runs: 1. Introduction; 2. Veils in the Old Testament; 3. Functionality and identity in the ‘veil of the temple’; 4. The veil in Second Temple and Rabbinic Judaism; 5. Matthew’s temple and Jesus’ death: hermeneutical keys to the rending of the veil; 6. Analysis of the Matthean velum scissum pericope; 7. Conclusion: Matthew’s velum scissum - retrospect and prospect.
The second book is The Sheep of the Fold: The Audience and Origin of the Gospel of John by Edward (Mickey) W. Klink III (Biola University, California). I have met Mickey Klink and he's doing some excellent stuff in developing and defending Richard Bauckham's The Gospels for All Christians thesis that the canonical Gospels were not written for isolated and introspective communities. A preview of his work can be found in a 2004 Currents in Biblical Research Article entitled: "The Gospel Community Debate: State of the Question" 3 (2004).
The blurb reads: The last generation of gospel scholarship has considered the reconstruction and analysis of the audience behind the gospels as paradigmatic. The key hermeneutical template for reading the gospels has been the quest for the community that each gospel represents. But this scholarly consensus regarding the audience of the gospels has recently been reconsidered. Using as a test case one of the most entrenched gospels, Edward Klink explores the evidence for the audience behind the Gospel of John. This study challenges the current gospel paradigm by examining the community construct and its functional potential in early Christianity, the appropriation of a gospel text and J. L. Martyn's two-level reading of John, and the implied reader located within the narrative. The study concludes by proposing a more appropriate audience model for reading John, as well as some implications for the function of the gospel in early Christianity.
The TOC runs: 1. The audience and origin of the Gospels: introduction and method; 2. Early Christian community: a study of the community construct and its functional potential in early Christianity; 3. Early Christian Gospel genre and a critique of the two-level reading of the Gospel of John; 4. Early Christian reader: an explication of the audience of the Fourth Gospel by inquiring for the implied reader; 5. Reading the Fourth Gospel: the function of the Gospel of John in the light of the gospel community debate; 6. The sheep of the fold: summary and conclusion.
The first is The Torn Veil: Matthew's Exposition of the Death of Jesus by Daniel M. Gurtner (Bethel Seminary, Minnesota). I haven't met Daniel, but I wonder if he had a previous career in selling curtains because he has alot to say about them. He has written over half a dozen articles about the curtain or veil in the temple as it relates to Christian and Jewish literature including:
“The Biblical Veil in the Dead Sea Scrolls.” The Qumran Chronicle 14.1 (2006): 57-79
“The Veil of the Temple in History and Legend.” Journal of the Evangelical Theological Society 49.1 (2006): 97-114 [I have read this article it is an interesting and useful introduction to the subject].
“LXX Syntax and the Identity of the NT Veil.” Novum Testamentum 47.4 (2005): 344-353.
“The Velum Scissum: Matthew’s Exposition of the Death of Jesus.” Tyndale Bulletin 56.1 (2005): 147-150 [dissertation summary]
“The ‘House of the Veil’ in Sirach 50.” Journal for the Study of the Pseudepigrapha 14.3 (2005): 187-200.
“‘Atonement Slate’ or ‘Veil’? Notes on a Textual Variant in Exodus XXVI 34.” Vetus Testamentum 54.3 (2004): 396-398.
“The Rending of the Veil: A Look Back and a Way Forward.” Themelios 29.3 (2004): 4-14.
“Καταπέτασμα: Lexicographical and Etymological Considerations to the Biblical ‘Veil’.” Andrews University Seminary Studies 42 (2004): 105-111.
The blurb of his book reads: Daniel M. Gurtner examines the meaning of the rending of the veil at the death of Jesus in Matthew 27:51a by considering the functions of the veil in the Old Testament and its symbolism in Second Temple and Rabbinic Judaism. Gurtner incorporates these elements into a compositional exegesis of the rending text in Matthew. He concludes that the rending of the veil is an apocalyptic assertion like the opening of heaven revealing, in part, end-time images drawn from Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning role of Christ's death which gives access to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: ‘God with us’. This underscores the significance of Jesus' atoning death in the first gospel.
The TOC runs: 1. Introduction; 2. Veils in the Old Testament; 3. Functionality and identity in the ‘veil of the temple’; 4. The veil in Second Temple and Rabbinic Judaism; 5. Matthew’s temple and Jesus’ death: hermeneutical keys to the rending of the veil; 6. Analysis of the Matthean velum scissum pericope; 7. Conclusion: Matthew’s velum scissum - retrospect and prospect.
The second book is The Sheep of the Fold: The Audience and Origin of the Gospel of John by Edward (Mickey) W. Klink III (Biola University, California). I have met Mickey Klink and he's doing some excellent stuff in developing and defending Richard Bauckham's The Gospels for All Christians thesis that the canonical Gospels were not written for isolated and introspective communities. A preview of his work can be found in a 2004 Currents in Biblical Research Article entitled: "The Gospel Community Debate: State of the Question" 3 (2004).
The blurb reads: The last generation of gospel scholarship has considered the reconstruction and analysis of the audience behind the gospels as paradigmatic. The key hermeneutical template for reading the gospels has been the quest for the community that each gospel represents. But this scholarly consensus regarding the audience of the gospels has recently been reconsidered. Using as a test case one of the most entrenched gospels, Edward Klink explores the evidence for the audience behind the Gospel of John. This study challenges the current gospel paradigm by examining the community construct and its functional potential in early Christianity, the appropriation of a gospel text and J. L. Martyn's two-level reading of John, and the implied reader located within the narrative. The study concludes by proposing a more appropriate audience model for reading John, as well as some implications for the function of the gospel in early Christianity.
The TOC runs: 1. The audience and origin of the Gospels: introduction and method; 2. Early Christian community: a study of the community construct and its functional potential in early Christianity; 3. Early Christian Gospel genre and a critique of the two-level reading of the Gospel of John; 4. Early Christian reader: an explication of the audience of the Fourth Gospel by inquiring for the implied reader; 5. Reading the Fourth Gospel: the function of the Gospel of John in the light of the gospel community debate; 6. The sheep of the fold: summary and conclusion.
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