Messianic expectations in the first century ce were varied, but rarely did they include a figure ... more Messianic expectations in the first century ce were varied, but rarely did they include a figure associated with the sunrise or the direction of the east. However, in Luke's gospel the prophetic song (the 'Benedictus') of the priest Zechariah, father of John the Baptist, includes a title for Jesus that means the 'dayspring', 'dawn', or 'rising sun'. Where did this title arise?
In Jesus the Dayspring, Wenkel suggests that the connection between Jesus and the sunrise may have come from any number of texts and traditions contributing to the expectation of God's divine presence visiting his people from the sunrise. The idea of the Lord who comes from the east also plays an important role in Luke's narrative of Jesus arriving in Jerusalem from the eastern side of the city as he enters from the Mount of Olives. Such details are often underappreciated but contribute to our understanding of Jesus as a messianic figure who would come like the sunrise.
Wenkel's search for other potential influences leading to this type of messianic language takes him into Genesis, Exodus, Isaiah, Hosea and Malachi. By casting his net to include allusions to looking eastward for redemptive hope, Wenkel suggests how Luke's portrait of Jesus as the 'dayspring' or 'sunrise' fits into a larger pattern of resonance across Israel's scriptures.
Coins have long been a vital part of the discipline of classical studies of the ancient world. Ho... more Coins have long been a vital part of the discipline of classical studies of the ancient world. However, many scholars have commented that coins have not been adequately integrated into the study of the New Testament. This book provides an interdisciplinary gateway to the study of numismatics for those who are engaged in biblical studies.
Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself – the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.
Why did Jesus have to be beaten before his death on the cross? Christian theology has largely foc... more Why did Jesus have to be beaten before his death on the cross? Christian theology has largely focused on Jesus’ death but has given relatively little attention to his sufferings. Wenkel’s answer contextualizes Jesus’ crucifixion sufferings as informed by the language of Proverbs. He explains that Jesus’ sufferings demonstrate the wisdom of God’s plan to provide a substitute for foolish sinners. Jesus was beaten as a fool – even though he was no fool, in order to fulfill God’s loving plan of salvation. This analysis is then placed within the larger storyline of the whole bible – from the Garden of Eden to the story of Israel and beyond.
This is a whole-Bible treatment on the theme of meeting God face to face. Starting with Genesis a... more This is a whole-Bible treatment on the theme of meeting God face to face. Starting with Genesis and ending with Revelation, the author systematically covers the major events in salvation history, all of which reveal the beauty of encountering God’s grace in abundance.
This monograph explores the joy theme in Luke- Acts as it relates to the dynamics of rhetoric, na... more This monograph explores the joy theme in Luke- Acts as it relates to the dynamics of rhetoric, narrative and emotion. The Gospel of Luke has been called the "gospel of joy", and the joy theme has also been recognised in Acts. This theme, though, has received relatively little attention in NT scholarship. Joy in Luke-Acts examines the joy theme from a socio-rhetorical vantage point, showing that the joy theme empowers the Lukan rhetoric of reversal. The theme is a primary method in which the narrator seeks to persuade the reader to enter into the values and beliefs that characterise the 'upside-down' world in which YHWH has visited his people in Jesus.
Journal of the Evangelical Theological Society, 2017
Coins have long been a vital part of the discipline of classical studies of the ancient world. Ho... more Coins have long been a vital part of the discipline of classical studies of the ancient world. However, many scholars have commented that coins have not been adequately integrated into the study of the New Testament. This book provides an interdisciplinary gateway to the study of numismatics for those who are engaged in biblical studies. Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself – the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.
This study of Jesus’ healing of the centurion’s servant (Matthew 8:5–13) draws attention to some ... more This study of Jesus’ healing of the centurion’s servant (Matthew 8:5–13) draws attention to some neglected Christological details. This study offers a fresh explanation of how Matthew uses ambiguity and clarity about who Jesus is in various levels of narrative context. Specifically, Matthew’s characterization of the centurion uses the ambiguous title of ‘Lord’ alongside clear actions of faith to reveal Jesus’ identity. This study concludes that Jesus participates in the identity of Yahweh, who has absolute and divine power to command his army of angels to heal people and remove demons, even without his presence.
This study considers how ‘apocalyptic discourse’ functions within Matthew’s Gospel. Of the four g... more This study considers how ‘apocalyptic discourse’ functions within Matthew’s Gospel. Of the four gospels, Matthew has been called the most ‘apocalyptic’ in nature but most of the discussion of this literary feature has been limited to chapters 24-25. However, the violent scenes in Matthew 2 along with 24-25 form an inclusio for the whole of Matthew’s Gospel and provide a basis for relating other apocalyptic discourses. This study maintains that Matthew is a bios with elements of apocalyptic discourse woven throughout it. This paper offers a theological interpretation of Matthew that integrates the concepts of apocalyptic warfare and a three-tiered symbolic universe.
Journal of Greco-Roman Christianity and Judaism, 2021
Ever since the KJV, the English translation tradition has held to the rendering of the noun strat... more Ever since the KJV, the English translation tradition has held to the rendering of the noun stratopedōn in Luke 21:20 as ‘armies’. This holds true for over twelve different English translations today. This study challenges this commonly used gloss and argues that it is inaccurate; it points out that this word was mostly used as a technical term for a military encampment, a subset of an army. This study offers ‘military camps’ as a superior and more accurate alternative for contemporary English translations.
This article surveys Matthew’s use of two-age eschatology. Particular attention is given to the p... more This article surveys Matthew’s use of two-age eschatology. Particular attention is given to the passages that reference “this age” or the “age to come.” It is argued that a comparison of the synoptics indicates that Matthew had a unique theological agenda in his use of two-age language. After surveying his use of this eschatological framework it is argued that Matthew’s two-age eschatology is characterized by an unrealized dualism. However, this unrealized dualism acts in concert with an inaugurated Kingdom eschatology. Both eschatological schemas are present at once and work together to engage the implied reader.
... These are: Some Gospel Truths Opened (1656), Vindication of Gospel Truths (1657), A Few Sighs... more ... These are: Some Gospel Truths Opened (1656), Vindication of Gospel Truths (1657), A Few Sighs from Hell (1658) and The Doctrine of the Law and Grace Unfolded (1659). ... Bunyan writes regarding this in The Doctrine of the Law and Grace Unfolded: ...
This essay challenges the view that the early English Baptists who are often labeled as “Particul... more This essay challenges the view that the early English Baptists who are often labeled as “Particular Baptists” always held a doctrine of strict particularism or particular redemption. It does so on the basis of the two London Baptist Confessions of 1644 and 1646. The main argument asserted here is that the two earliest confessions of the English Particular Baptists supported a variety of positions on the doctrine of the atonement because they focus on the subjective application of Christ’s work rather than his objective accomplishment. The first two editions of the earliest London Baptist confession represent a unique voice that reflects an attempt to include a range of Calvinistic views on the atonement. Such careful ambiguity reflects the pattern of Reformed confessionalism in the seventeenth century. This paper then goes on to argue that some individuals did indeed hold to “strict particularism”—which is compatible with, but not required by, the first two confessions.
Commentators have occasionally observed the presence of paradoxes in the letter to the Hebrews. B... more Commentators have occasionally observed the presence of paradoxes in the letter to the Hebrews. But the use of paradox has not been recognized as an integral part of the rhetorical techniques used to encourage and challenge the reader. In this essay I argue that paradox is an important rhetorical feature of Hebrews 1:1-14 that elicits an intellectually engaging act of faith on the part of the reader. This act of faith is implicit rather than explicit but is required to accept the author’s statements about Christ, God, and the Scriptures.
Abraham experienced a bodily resurrection of the dead in nuce when God empowered him to procreate... more Abraham experienced a bodily resurrection of the dead in nuce when God empowered him to procreate at age ninety-nine. A miraculous act of re-invigoration enabled Abraham and Sarah to conceive the child-of-promise (Isaac) when it was impossible. This event was a proto-resurrection of the dead because a part of Abraham's body that was dead, was made alive. This is a watershed event in the typological escalation of Hebrews 11 that eventually culminates in the bodily resurrection of Jesus from the dead in Hebrews 13.
One of Jesus' memorable phrases is " there will be weeping and gnashing of teeth. " It is an apoc... more One of Jesus' memorable phrases is " there will be weeping and gnashing of teeth. " It is an apocalyptic phrase without identical extant parallels in ancient literature. The presence of " weeping " often leads to the conclusion that this language is about sorrow and mourning. This study argues that the " gnashing of teeth " is an act of rage. First, it considers parallels with usage in the NT, OT, and extra-biblical literature. Second, it examines how this phrase is used within the narrative scenes of Matthew and Luke. Third, it highlights how this phrase contributes to the identification of Jesus' opponents.
The central argument presented here is that 1 Corinthians 4–6 reflects a single eschatological vi... more The central argument presented here is that 1 Corinthians 4–6 reflects a single eschatological vision of the identity of the Corinthians. This single vision works itself out in two separate references as Paul addresses them as both ‘kings’ and ‘judges’. This conclusion is based on a fresh reading of Paul’s identification of the Corinthians as ‘kings’ in 1 Cor. 4 and ‘judges’ in 1 Cor. 6. This study proposes that these labels actually reflect a single reality based on Paul’s inaugurated eschatology.
Studies of the contrast between Mount Sinai and Mount Zion in Hebrews 12:18–24 have overlooked th... more Studies of the contrast between Mount Sinai and Mount Zion in Hebrews 12:18–24 have overlooked the key element of sensory experience. On this basis two propositions are set forth. First, the Mosaic covenant is a covenant of the senses because Mount Sinai was unapproachable yet perceivable by the senses. Second, the new covenant's Mount Zion is superior because it is unperceivable by the five senses while being approachable.
Messianic expectations in the first century ce were varied, but rarely did they include a figure ... more Messianic expectations in the first century ce were varied, but rarely did they include a figure associated with the sunrise or the direction of the east. However, in Luke's gospel the prophetic song (the 'Benedictus') of the priest Zechariah, father of John the Baptist, includes a title for Jesus that means the 'dayspring', 'dawn', or 'rising sun'. Where did this title arise?
In Jesus the Dayspring, Wenkel suggests that the connection between Jesus and the sunrise may have come from any number of texts and traditions contributing to the expectation of God's divine presence visiting his people from the sunrise. The idea of the Lord who comes from the east also plays an important role in Luke's narrative of Jesus arriving in Jerusalem from the eastern side of the city as he enters from the Mount of Olives. Such details are often underappreciated but contribute to our understanding of Jesus as a messianic figure who would come like the sunrise.
Wenkel's search for other potential influences leading to this type of messianic language takes him into Genesis, Exodus, Isaiah, Hosea and Malachi. By casting his net to include allusions to looking eastward for redemptive hope, Wenkel suggests how Luke's portrait of Jesus as the 'dayspring' or 'sunrise' fits into a larger pattern of resonance across Israel's scriptures.
Coins have long been a vital part of the discipline of classical studies of the ancient world. Ho... more Coins have long been a vital part of the discipline of classical studies of the ancient world. However, many scholars have commented that coins have not been adequately integrated into the study of the New Testament. This book provides an interdisciplinary gateway to the study of numismatics for those who are engaged in biblical studies.
Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself – the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.
Why did Jesus have to be beaten before his death on the cross? Christian theology has largely foc... more Why did Jesus have to be beaten before his death on the cross? Christian theology has largely focused on Jesus’ death but has given relatively little attention to his sufferings. Wenkel’s answer contextualizes Jesus’ crucifixion sufferings as informed by the language of Proverbs. He explains that Jesus’ sufferings demonstrate the wisdom of God’s plan to provide a substitute for foolish sinners. Jesus was beaten as a fool – even though he was no fool, in order to fulfill God’s loving plan of salvation. This analysis is then placed within the larger storyline of the whole bible – from the Garden of Eden to the story of Israel and beyond.
This is a whole-Bible treatment on the theme of meeting God face to face. Starting with Genesis a... more This is a whole-Bible treatment on the theme of meeting God face to face. Starting with Genesis and ending with Revelation, the author systematically covers the major events in salvation history, all of which reveal the beauty of encountering God’s grace in abundance.
This monograph explores the joy theme in Luke- Acts as it relates to the dynamics of rhetoric, na... more This monograph explores the joy theme in Luke- Acts as it relates to the dynamics of rhetoric, narrative and emotion. The Gospel of Luke has been called the "gospel of joy", and the joy theme has also been recognised in Acts. This theme, though, has received relatively little attention in NT scholarship. Joy in Luke-Acts examines the joy theme from a socio-rhetorical vantage point, showing that the joy theme empowers the Lukan rhetoric of reversal. The theme is a primary method in which the narrator seeks to persuade the reader to enter into the values and beliefs that characterise the 'upside-down' world in which YHWH has visited his people in Jesus.
Journal of the Evangelical Theological Society, 2017
Coins have long been a vital part of the discipline of classical studies of the ancient world. Ho... more Coins have long been a vital part of the discipline of classical studies of the ancient world. However, many scholars have commented that coins have not been adequately integrated into the study of the New Testament. This book provides an interdisciplinary gateway to the study of numismatics for those who are engaged in biblical studies. Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself – the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.
This study of Jesus’ healing of the centurion’s servant (Matthew 8:5–13) draws attention to some ... more This study of Jesus’ healing of the centurion’s servant (Matthew 8:5–13) draws attention to some neglected Christological details. This study offers a fresh explanation of how Matthew uses ambiguity and clarity about who Jesus is in various levels of narrative context. Specifically, Matthew’s characterization of the centurion uses the ambiguous title of ‘Lord’ alongside clear actions of faith to reveal Jesus’ identity. This study concludes that Jesus participates in the identity of Yahweh, who has absolute and divine power to command his army of angels to heal people and remove demons, even without his presence.
This study considers how ‘apocalyptic discourse’ functions within Matthew’s Gospel. Of the four g... more This study considers how ‘apocalyptic discourse’ functions within Matthew’s Gospel. Of the four gospels, Matthew has been called the most ‘apocalyptic’ in nature but most of the discussion of this literary feature has been limited to chapters 24-25. However, the violent scenes in Matthew 2 along with 24-25 form an inclusio for the whole of Matthew’s Gospel and provide a basis for relating other apocalyptic discourses. This study maintains that Matthew is a bios with elements of apocalyptic discourse woven throughout it. This paper offers a theological interpretation of Matthew that integrates the concepts of apocalyptic warfare and a three-tiered symbolic universe.
Journal of Greco-Roman Christianity and Judaism, 2021
Ever since the KJV, the English translation tradition has held to the rendering of the noun strat... more Ever since the KJV, the English translation tradition has held to the rendering of the noun stratopedōn in Luke 21:20 as ‘armies’. This holds true for over twelve different English translations today. This study challenges this commonly used gloss and argues that it is inaccurate; it points out that this word was mostly used as a technical term for a military encampment, a subset of an army. This study offers ‘military camps’ as a superior and more accurate alternative for contemporary English translations.
This article surveys Matthew’s use of two-age eschatology. Particular attention is given to the p... more This article surveys Matthew’s use of two-age eschatology. Particular attention is given to the passages that reference “this age” or the “age to come.” It is argued that a comparison of the synoptics indicates that Matthew had a unique theological agenda in his use of two-age language. After surveying his use of this eschatological framework it is argued that Matthew’s two-age eschatology is characterized by an unrealized dualism. However, this unrealized dualism acts in concert with an inaugurated Kingdom eschatology. Both eschatological schemas are present at once and work together to engage the implied reader.
... These are: Some Gospel Truths Opened (1656), Vindication of Gospel Truths (1657), A Few Sighs... more ... These are: Some Gospel Truths Opened (1656), Vindication of Gospel Truths (1657), A Few Sighs from Hell (1658) and The Doctrine of the Law and Grace Unfolded (1659). ... Bunyan writes regarding this in The Doctrine of the Law and Grace Unfolded: ...
This essay challenges the view that the early English Baptists who are often labeled as “Particul... more This essay challenges the view that the early English Baptists who are often labeled as “Particular Baptists” always held a doctrine of strict particularism or particular redemption. It does so on the basis of the two London Baptist Confessions of 1644 and 1646. The main argument asserted here is that the two earliest confessions of the English Particular Baptists supported a variety of positions on the doctrine of the atonement because they focus on the subjective application of Christ’s work rather than his objective accomplishment. The first two editions of the earliest London Baptist confession represent a unique voice that reflects an attempt to include a range of Calvinistic views on the atonement. Such careful ambiguity reflects the pattern of Reformed confessionalism in the seventeenth century. This paper then goes on to argue that some individuals did indeed hold to “strict particularism”—which is compatible with, but not required by, the first two confessions.
Commentators have occasionally observed the presence of paradoxes in the letter to the Hebrews. B... more Commentators have occasionally observed the presence of paradoxes in the letter to the Hebrews. But the use of paradox has not been recognized as an integral part of the rhetorical techniques used to encourage and challenge the reader. In this essay I argue that paradox is an important rhetorical feature of Hebrews 1:1-14 that elicits an intellectually engaging act of faith on the part of the reader. This act of faith is implicit rather than explicit but is required to accept the author’s statements about Christ, God, and the Scriptures.
Abraham experienced a bodily resurrection of the dead in nuce when God empowered him to procreate... more Abraham experienced a bodily resurrection of the dead in nuce when God empowered him to procreate at age ninety-nine. A miraculous act of re-invigoration enabled Abraham and Sarah to conceive the child-of-promise (Isaac) when it was impossible. This event was a proto-resurrection of the dead because a part of Abraham's body that was dead, was made alive. This is a watershed event in the typological escalation of Hebrews 11 that eventually culminates in the bodily resurrection of Jesus from the dead in Hebrews 13.
One of Jesus' memorable phrases is " there will be weeping and gnashing of teeth. " It is an apoc... more One of Jesus' memorable phrases is " there will be weeping and gnashing of teeth. " It is an apocalyptic phrase without identical extant parallels in ancient literature. The presence of " weeping " often leads to the conclusion that this language is about sorrow and mourning. This study argues that the " gnashing of teeth " is an act of rage. First, it considers parallels with usage in the NT, OT, and extra-biblical literature. Second, it examines how this phrase is used within the narrative scenes of Matthew and Luke. Third, it highlights how this phrase contributes to the identification of Jesus' opponents.
The central argument presented here is that 1 Corinthians 4–6 reflects a single eschatological vi... more The central argument presented here is that 1 Corinthians 4–6 reflects a single eschatological vision of the identity of the Corinthians. This single vision works itself out in two separate references as Paul addresses them as both ‘kings’ and ‘judges’. This conclusion is based on a fresh reading of Paul’s identification of the Corinthians as ‘kings’ in 1 Cor. 4 and ‘judges’ in 1 Cor. 6. This study proposes that these labels actually reflect a single reality based on Paul’s inaugurated eschatology.
Studies of the contrast between Mount Sinai and Mount Zion in Hebrews 12:18–24 have overlooked th... more Studies of the contrast between Mount Sinai and Mount Zion in Hebrews 12:18–24 have overlooked the key element of sensory experience. On this basis two propositions are set forth. First, the Mosaic covenant is a covenant of the senses because Mount Sinai was unapproachable yet perceivable by the senses. Second, the new covenant's Mount Zion is superior because it is unperceivable by the five senses while being approachable.
There are two different portraits of the Exodus generation in the Letter to the Hebrews. One is a... more There are two different portraits of the Exodus generation in the Letter to the Hebrews. One is a picture of apostasy, the other is a picture of faith. But how do these pictures relate to each other? Is Moses’ headship the solution? Or, is remnant theology the solution? This study argues that the author of Hebrews understands historical events and redemptive history as inseparable. It is the nuances and contours of redemptive history that provide the best explanatory power for this bold contrast.
The Bible Translator (United Bible Societies), 2015
What are the essential needs for survival? One answer to this question lies in 1 Timothy 6.8. But... more What are the essential needs for survival? One answer to this question lies in 1 Timothy 6.8. But a quick comparison of various Bible translations will reveal that the answer is not so easily discernible. Some translations use the word pair “food and clothing” while others have “food and shelter.”
These are vastly different answers. This study will examine primary source materials in order to seek an accurate translation and interpretation of the word σκέπασμα (skepasma) in this important verse. An examination of primary source materials with an emphasis on synchronic evidence will demonstrate that 1 Timothy 6.8 most likely refers to clothing and not to housing or shelter.
There are references to “food and clothing” in several important biblical texts connected to the ... more There are references to “food and clothing” in several important biblical texts connected to the Abrahamic Covenant, the Mosaic Covenant, and New Covenant. This study seeks to place these references to food and clothing within the salvation-historical storyline of the Old and New Testaments. By exploring the role of these basic requirements for survival, we see a relationship emerge between identity and provision. The identity of God’s people as wanderers functions as the basis for God’s simple and normative provision of food and clothing. Because God’s people have always been pilgrims on this earth, this identity is the basis for provision. Following the storyline to the end, we see that it is only on the New Earth that the wandering ends and provision of shelter is guaranteed for God’s People.
The fact that James does not explain the meaning of anointing with oil ( James 5:14) likely indic... more The fact that James does not explain the meaning of anointing with oil ( James 5:14) likely indicates that he presupposes that his first-century audience will rely upon shared knowledge. But what is this common ground? The logic of our answer rests on several interlocking propositions regarding James 5:14. First, we will demonstrate that James envisioned an anointing of the head or face. Second, we will demonstrate that an anointing of olive oil creates a shining face and that this was a recognized phenomenon. Third, a shiny face would have evoked images of Moses from scripture and history. By creating a physical echo of Moses on the face of the sick, James just might be encouraging the followers of Jesus to seek an intimate encounter with God through prayer that parallels Moses’ encounter with Yahweh. In sum, we will argue the plausibility of the thesis that oil was used to anoint the face so that it physically shined and symbolically represented an encounter with God.
It is widely accepted that the two volumes of Luke-Acts are based on an inaugurated eschatologica... more It is widely accepted that the two volumes of Luke-Acts are based on an inaugurated eschatological framework. The kingdom of Christ has already been established but it is not yet present in its fullness. Given this framework of “already/not yet,” how do we understand Jesus’ promise to the Twelve in Luke 22:28-30 that they would “sit on thrones judging the twelve tribes of Israel?” If that is the promise, when does the fulfillment begin? Here we will examine Jesus’ promise in Luke’s gospel and the timing of its fulfillment in the Book of Acts. The central proposal of this study is that the twelve apostles should be understood as kings or co-regents of the risen Christ.
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Books by David H Wenkel
In Jesus the Dayspring, Wenkel suggests that the connection between Jesus and the sunrise may have come from any number of texts and traditions contributing to the expectation of God's divine presence visiting his people from the sunrise. The idea of the Lord who comes from the east also plays an important role in Luke's narrative of Jesus arriving in Jerusalem from the eastern side of the city as he enters from the Mount of Olives. Such details are often underappreciated but contribute to our understanding of Jesus as a messianic figure who would come like the sunrise.
Wenkel's search for other potential influences leading to this type of messianic language takes him into Genesis, Exodus, Isaiah, Hosea and Malachi. By casting his net to include allusions to looking eastward for redemptive hope, Wenkel suggests how Luke's portrait of Jesus as the 'dayspring' or 'sunrise' fits into a larger pattern of resonance across Israel's scriptures.
Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself – the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.
Papers by David H Wenkel
In Jesus the Dayspring, Wenkel suggests that the connection between Jesus and the sunrise may have come from any number of texts and traditions contributing to the expectation of God's divine presence visiting his people from the sunrise. The idea of the Lord who comes from the east also plays an important role in Luke's narrative of Jesus arriving in Jerusalem from the eastern side of the city as he enters from the Mount of Olives. Such details are often underappreciated but contribute to our understanding of Jesus as a messianic figure who would come like the sunrise.
Wenkel's search for other potential influences leading to this type of messianic language takes him into Genesis, Exodus, Isaiah, Hosea and Malachi. By casting his net to include allusions to looking eastward for redemptive hope, Wenkel suggests how Luke's portrait of Jesus as the 'dayspring' or 'sunrise' fits into a larger pattern of resonance across Israel's scriptures.
Wenkel argues that coins from the 1st century were cultural texts with communicative power. He establishes a simple yet comprehensive hermeneutic that defines coins as cultural texts and explains how they might be interpreted today. Once coins are understood to be cultural texts, Wenkel proceeds to explain how these texts can be approached from three angles. First, the world in front of the coin is defined as the audience who initially read and responded to coins as cultural texts. The entire Roman Empire used coins for payment. Second, the world of the coin refers to the coin itself – the combination of inscriptions and images. This combination of inscription and image was used ubiquitously as a tool of propaganda. Third, the world behind the coin refers to the world of power and production behind the coins. This third angle explores the concept of authorship of coins as cultural texts.
These are vastly different answers. This study will examine primary source materials in order to seek an accurate translation and interpretation of the word σκέπασμα (skepasma) in this important verse. An examination of primary source materials with an emphasis on synchronic evidence will demonstrate that 1 Timothy 6.8 most likely refers to clothing and not to housing or shelter.