As we continue to understand how Paul uses OT Yahweh passages for Jesus, we note that Paul cites Jer. 9:24 in both 1 Cor. 1:31 and 2 Cor. 10:17. Yet Paul's intent does not seem Christological in either instance. Furthermore, we explore Paul's quotation of Isa. 40:13 for both the Father and for Jesus (allegedly). While it is ultimately concluded that Paul does occasionally cite Yahweh passages for Jesus, the intent does not seem to be for readers to think of Jesus as Yahweh himself. 

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This week's episode continues to explore the ways in which Paul cites OT Yahweh passages for Christ (and for God). We note that Paul is flexible with some of his quotations, demonstrating that the original referent in the OT citation can come to have a new referent in Paul's letters. We also explore a passage that David Capes, a leading scholar in the field of early high Christology, argues is a OT Yahweh passage used for Jesus. Lastly, we consider how Paul justifies citing Isaiah 45:23 for God in Romans and for Jesus in Philippians.

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In this episode, we begin exploring how the Apostle Paul used OT YHWH texts for both God and for Jesus. We note how Philippians 2 indicates that God has shared the divine name with the risen and exalted Jesus. We also see another passage referring to Jesus' lordship that indicates that he possesses the shared divine name, which Paul indicates with a YHWH citation from the Old Testament. Lastly, we look at the arguments and conclusions of a prominent scholar who sees Paul's use of YHWH texts for Jesus as evidence of early high Christology.

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https://docs.google.com/document/d/1pqYOUdOOAv8nIcmISQoVgAyyAPJ1zwHVZWwwLyRRk-o/edit?usp=sharing     

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The New Testament authors felt comfortable using Yahweh texts from the Hebrew Bible for the human Jesus. Some scholars have concluded that this data indicates that the NT authors identified Jesus as Yahweh, but this is problematic for many reasons. This episode will introduce the concept of OT Yahweh passages used in the NT for Jesus, looking at some examples as well as some helpful parallels in second temple Judaism. We conclude by using Mark 1:3--which cites Isaiah 40:3 for Jesus--as a test case suggesting that Jesus is the authorized and empowered agent of Yahweh.

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https://docs.google.com/document/d/1s7Mm0AKD9dTkqSGu3wrmmnCkpqIcvNyopGSl_io69eg/edit?usp=sharing    

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This episode closely studies Titus 2:13--a passage that is often used to suggest Jesus Christ is called "God." Titus 2:13 is a well-known ambiguous passage when it comes to the Greek, and it is certainly possible that Jesus is distinguished from the great God (i.e., the Father). This episode will look at both interpretations, examine the strengths of their arguments, and offer a nuanced reading that takes into account the overlooked reference to God's glory. 

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https://docs.google.com/document/d/1jKmwF_BsIfujsjV5FNX9UJR65w17mkJHwdKoZh688Zg/edit?usp=sharing   

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In this episode, we explore how the concept of God's "word" (Aramaic: "memra") is used in Targum Neofiti. After surveying the four ways in which this Aramaic Targum interprets the activity of the God of Israel in light of his word/memra, we turn to the prologue of John's Gospel (John 1:1-18) in order to see how the context created by Neofiti's use of word/memra helps us better understand God and his Logos. 

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This episode explores how the "Word of God" (Aramaic: "memra") was used to explain the activity of the God of Israel in the Jewish Targum Onkelos. After organizing the various ways that Onkelos understands and uses the "memra" of God in the Torah, we look at John 1:1-18 to see if our reading of that passage is illuminated by the Jewish context created by Targum Onkelos. We conclude that the memra of God in Targum Onkelos is not a preexisting, conscious person alongside the God of Israel.

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https://docs.google.com/document/d/1P-Z6PmGg_Sp8uSUVMzw3Pt6SjWDaAC15jTG3ltHYK_g/edit?usp=sharing 

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In this episode, we continue exploring how early Christians understood Jesus functioning within sacrificial terminology that was reserved for God alone. The Book of Hebrews has a lot to say about Jesus as a high priest and as one who sacrificially offered himself to the one God. We also look at Paul's theology of the death of Jesus to see how the cross is understood in terms of a sin offering. Lastly, we explore the Lord's Supper--the Eucharist--to better understand how this meal was practiced in terms of remembering and even participating in Jesus' sacrifice to God.

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https://docs.google.com/document/d/15GoI-0DWbTZga7bf_Yzd_eHbUlYJViadtGArfI9h5A0/edit?usp=sharing     

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In this episode, we explore the function of sacrifices in the Ancient Near East, particularly in the ways they were differentiated from acts of worship and bowing down. Since the gods were understood to be the intended object of the offering of sacrifices and burnt offerings, we are able to examine early Christian "sacrificial" language to see whom they regarded as the true object. We note in our survey that God alone is the object of Christian "sacrifice" language, never Jesus Christ, while Jesus is sometimes the agent through whom sacrifices are made to the one God.

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In this episode, we explore a 2004 article written by James Dunn on whether Jesus Christ was a Jewish monotheist. Dunn argues from Jesus' pious upbringing, his teachings within the gospel accounts, and the lasting impact upon his earliest followers that Jesus was, in fact, an adherer to monotheism.

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