Passover and Eucharist in the Fourth Gospel

1967 ◽  
Vol 20 (3) ◽  
pp. 329-337
Author(s):  
J. K. Howard
Keyword(s):  
New Testament ◽  
Fourth Gospel ◽  
People Of God ◽  
Dominant Position ◽  
The Past ◽  
The People ◽  
The Future ◽  
The New Testament ◽  
New Israel ◽  
Acts Of God

The events of the Exodus, in which the Passover occupied a central and dominant place, were one of the most deeply rooted of all Israel's traditions. The Passover itself lay at the very heart of the covenant concept and forms the basis of the Heilsgeschichte which records the redemptive acts of God for His people Israel. In later Judaism it became overlaid with eschatological ideas, especially those associated with a Messianic deliverance for the people of God, as God's saving act in the past became the prefigurement of an even greater saving act in the future. The Passover night was thus a night of joy for all Israel, the night on which Israel's future redemption, effected through the Messiah, would be revealed. The early Christians, however, believed that this Messianic deliverance had already appeared in the person of Jesus of Nazareth, and consequently, in Preiss' expression,‘the totality of the events of the Exodus centering on the Passover’ together with its associated ideas occupied a dominant position in Christian soteriological thought in the New Testament period, especially as Jesus Himself had instituted the eucharist in a distinctly Paschal setting. We may trace, as has been done in recent years, the idea of the Exodus complex of events running as a constant theme through the New Testament writings, and Jesus is pictured both as a second Moses leading His people forth from a bondage far greater than the slavery of a human despot, from the thraldom of sin and death, and as the Antitype of the very Passover sacrifice itself, through which the redemption of the New Israel was effected.

The New Testament and the People of God

1994 ◽  
Vol 113 (3) ◽  
pp. 536
Author(s):  
Luke T. Johnson ◽  
Nicholas Thomas Wright
Keyword(s):  
New Testament ◽  
People Of God ◽  
The People ◽  
The New Testament

scholarly journals Tussen letterlijkheid en vergeestelijking. Op zoek naar een passende interpretatie van de oudtestamentische heilsprofetie

2021 ◽  
Vol 64 (1) ◽  
pp. 9-25
Author(s):  
A.J. Van den Herik
Keyword(s):  
New Testament ◽  
Special Position ◽  
Prophetic Preaching ◽  
The Past ◽  
Bright Future ◽  
The Future ◽  
The New Testament ◽  
Interpretative Framework

The prophets describe the future of Israel in a concrete manner and with vivid colours. Against the doom that Israel experiences, they proclaim a bright future, in which all that Israel received from the Lord, shall be restored. There is much discussion about how the interpretation of these eschatological pictures: more literally or more spiritually? Or is there a way in between? This article proposes an interpretative framework. Starting with the basis and content of the prophetic hope (God’s covenant) it explores the language and peculiarities of prophetic preaching, it shows how the context of the New Testament requires a recontextualization of the past promises, and it reaffirms the special position of Israel. The function of symbolism needs rearticulation.

Die kerk in die Nuwe Testament

1995 ◽  
Vol 51 (3) ◽  
Author(s):  
G. M.M. Pelser
Keyword(s):  
New Testament ◽  
The Body ◽  
Body Of Christ ◽  
Way Of Life ◽  
People Of God ◽  
The Poor ◽  
The People ◽  
The New Testament ◽  
In Christ ◽  
The Church

The church in the New Testament The article explores the documents of the New Testament in search of the concept church' and finds that,  in a nutshell, the answers are as follows: the  Spirit-controlled, charismatic togetherness of people 'in Christ' (Paul); cross-bearing followers of Jesus (Mk); the people of God on their way through history (Lk-Ac); the faithful locked in battle with Satanic powers, but with the expectation of occupying the heavenly Jerusalem (Rv); the  community with which Christ became solidary, and which is heading for its heavenly place of rest (Reb); the poor but pious community, putting their faith into practice (Ja); the body of Christ in which his universal reign can be experienced (Col); the sphere in which salvation is  realized (Eph); disciples following Jesus as God-with us, experiencing the  rift between synagogue and church (Mt); friends and confidants of Christ, living at loggerheads with the synagogue (In); the household of God, governed by householders (Pastorals); and the socia-ly ostracized elect of God whose way of life should be a demonstration of their otherness as Christians (1 Pt).

Death as a Spiritual Marriage: Individual and Ecclesial Eschatology

1972 ◽  
Vol 26 (1-4) ◽  
pp. 81-101 ◽  
Author(s):  
Alfred C. Rush
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Idea ◽  
People Of God ◽  
Metaphorical Language ◽  
The People ◽  
The New Testament ◽  
Spiritual Marriage ◽  
The Church ◽  
Underlying Theme

AbstractBeginning with Osee, Yahweh's relationship with Israel is described in terms of marriage. The basic, underlying theme is the love of the husband that overcomes the infidelities of his spouse, his covenanted people.1 This marriage theme of love later finds many nuanced expressions in the Old Testament.2 The Church, as the Spouse of Christ, is the continuation and fulfillment of the Old Testament theme.3 "Since the Church of the New Testament succeeds the Synagogue of the Old Testament, it naturally takes over not only the general idea of the People of God, but also the metaphorical language of bridal mysticism in the prophetic books; God unites himself with Redeemed mankind with the tenderness and constancy of a lover."4

The Aramaic Origin of the Gospel of John

1923 ◽  
Vol 16 (4) ◽  
pp. 305-344
Author(s):  
Charles C. Torrey
Keyword(s):  
New Testament ◽  
Gospel Of John ◽  
Gospel Of Mark ◽  
Point Of View ◽  
Fourth Gospel ◽  
High Importance ◽  
The Past ◽  
The New Testament

In the numerous discussions of the Greek of New Testament documents with reference to the question of translation from Aramaic originals, the Fourth Gospel has generally been left out of account. The language of the Synoptists has been examined very diligently from this point of view, especially during the past two or three decades, and at least one competent Semitic scholar has published material of high importance. Wellhausen, in his “Evangelium Marci” (1903) and especially in his “Einleitung in die Drei Ersten Evangelien” (1905; 2d ed., 1911), argued, perhaps not quite conclusively, for an Aramaic original of our Gospel of Mark; and he and many others have discussed, in a somewhat desultory fashion, the question of possible written Semitic sources for portions of Matthew and Luke. To the majority of New Testament scholars it probably would seem superfluous, to many perhaps even ridiculous, to raise similar queries in regard to John, whether it be proposed to regard it as a formal translation, from beginning to end, or as “based on Semitic sources”—whatever this vague and unprofitable formula may mean. Since the time when the origin and authorship of the book first began to be discussed, its essentially Hellenistic character has rarely been questioned. It is generally taken for granted at the present day, even by those scholars who are most inclined to look for “translation Greek” in the New Testament. The reasons for this are obvious, and good as far as they go.

The New Testament and the People of God

1994 ◽  
Vol 36 (3) ◽  
pp. 296
Author(s):  
Peter R. Rodgers ◽  
N. T. Wright
Keyword(s):  
New Testament ◽  
People Of God ◽  
The People ◽  
The New Testament

Christian Writers on Judaism

1921 ◽  
Vol 14 (3) ◽  
pp. 197-254 ◽  
Author(s):  
George Foot Moore
Keyword(s):  
New Testament ◽  
Jewish People ◽  
Word Of God ◽  
Jewish Literature ◽  
People Of God ◽  
Son Of God ◽  
Son Of Man ◽  
The People ◽  
The New Testament ◽  
Pauline Epistles

Christian interest in Jewish literature has always been apologetic or polemic rather than historical. The writers of the New Testament set themselves to demonstrate from the Scriptures that Jesus was the expected Messiah by showing that his nativity, his teaching and miracles, the rejection of him by his people, his death, resurrection, and ascension, were minutely foretold in prophecy, the exact fulfilment of which in so many particulars was conclusive proof of the truth of his claims, and left no room to doubt that his own prediction would be fulfilled in the speedy coming of the Son of Man to judgment, as Daniel had seen him in his vision. In the Pauline Epistles and Hebrews and in the Gospel according to John the aim is not so much to prove that Jesus was the Messiah of Jewish expectation as that the Lord Jesus Christ, in whom Christians believed that they had salvation from their sins and the assurance of a blessed immortality, was a divine being, the Son of God, the Word of God incarnate; and this higher faith also sought its evidence in the Scriptures. The apologetic of the following centuries, especially that which addresses itself to Jewish objections, has the same chief topics: Jesus was the Christ (Messiah), and Christ is a divine being. Others, which also have their antecedents in the New Testament, are accessory to these, particularly the emancipation of Christians from the Mosaic law, or the annulment of the dispensation of law altogether, or the substitution of the new law of Christ; the repudiation of the Jewish people by God for their rejection of Christ, and the succession of the church, the true Israel, the people of God, to all the prerogatives and promises once given to the Jews.

scholarly journals The key to the present fulfilment of the eschatological inclusion of the gentiles into the people of God

2005 ◽  
Vol 61 (4) ◽  
Author(s):  
Mark Pretorius
Keyword(s):  
New Testament ◽  
People Of God ◽  
New Covenant ◽  
The People ◽  
The New Testament ◽  
The Subject

The first part of this article the aim is to deal with the following question: How does the “new covenant” differ from the old? Who is included in this new covenant, and how are people brought into this new covenant? Although the subject is vast and encompasses some of the teaching found in the New Testament, the purpose of the article is to focus on the Spirit. According to Paul, the Spirit is the key to the present fulfilment of the eschatological inclusion of the Gentiles into the people of God. An understanding of the old covenant and its significance are interpreted in the second part of the article. The purpose is to provide solutions through a meaningful interpretation and exposition of the relevant passages. In so doing, the difficulties associated with the inclusion of Gentiles are addressed.

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