Books by Phillip J . Long
Rockridge Press, 2022
The goal of this book is to help readers make sense of 1 Enoch. This is not a new translation of ... more The goal of this book is to help readers make sense of 1 Enoch. This is not a new translation of the book, but a summary and commentary on 1 Enoch designed for the nonspecialist. Some introductions to 1 Enoch focus only on the first thirty-six chapters, which is known as the Book of the Watchers. This is understandable, since, for many, this is the most interesting section. However, in this book I will look at all five sections of 1 Enoch, since each contributes uniquely to our understanding of early Judaism and Christianity. I want to help readers hear the various voices and set the historical
Galatians is one of the earliest of the Pauline letters and is therefore among the first document... more Galatians is one of the earliest of the Pauline letters and is therefore among the first documents written by Christians in the first century. Paul's letter to the Galatians deals with the first real controversy in the early church: the status of Jews and gentiles in this present age and the application of the Law of Moses to gentiles. Paul argues passionately that gentiles are not "converting" to Judaism and therefore should not be expected to keep the Law. Gentiles who accept Jesus as Savior are "free in Christ," not under the bondage of the Law. Galatians also deals with an important pastoral issue in the early church as well. If gentiles are not "under the Law," are they free to behave any way they like? Does Paul's gospel mean that gentiles can continue to live like pagans and still be right with God? For Paul, the believer's status as an adopted child of God enables them to serve God freely as dearly loved children.
Galatians: Freedom through God's Grace is commentary for laypeople, Bible teachers, and pastors who want to grasp how the original readers of Galatians would have understood Paul's letter and how this important ancient letter speaks to Christians living in similar situations in the twenty-first century.
Frequently New Testament commentaries will state that the image of a banquet, or more specificall... more Frequently New Testament commentaries will state that the image of a banquet, or more specifically, a wedding banquet, was a common messianic image in the first century. However, other than Isa 25:6-8, sources for the image of a banquet for the messianic age in the Hebrew Bible are sparse, and there is very little to support the view that a wedding banquet was a widespread image of the messianic age in Second Temple period Judaism. Many scholars therefore doubt the symbolic value of the messianic banquet as a wedding celebration in the first century.
Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. In his table fellowship Jesus invites all people to eat and drink with him (Matt 8:11-12). In his teaching through parables Jesus describes his ministry as an invitation to a feast. Those who respond to this invitation are participating in the banquet, but those who do not respond will never be admitted to the banquet (Matt 22:1-14, Matt 25:1-12). This ongoing banquet is described as a wedding feast and Jesus himself claims to be the bridegroom (Mark 2:19-20). Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom.
Review of Biblical Literature review of Jesus the Bridegroom by Marianne Blickenstaff
Articles by Phillip J . Long
Journal of Grace Theology, 2019
In the preface to the first edition of Kingdom Ethics, Glen Stassen and David Gushee express dism... more In the preface to the first edition of Kingdom Ethics, Glen Stassen and David Gushee express dismay at the lack of interest in the Sermon on the Mount for doing Christian ethics. The “way of Jesus’s discipleship is thinned down, marginalized or avoided” (xvi). For Stassen and Gushee, the “rock” on which Christian ethics is to be built is the teaching and practice of Jesus, and the Sermon on the Mount is the foundational text in the New Testament for Jesus’s teaching. If we hope to find social ethics in the teaching of Jesus, the Sermon on the Mount is therefore the most likely place to start.
Papers by Phillip J . Long
SBL Midwest Regional , 2019
In Romans 9:19-21 Paul alludes to Isaiah 29:16 in order to answer a potential objection to his us... more In Romans 9:19-21 Paul alludes to Isaiah 29:16 in order to answer a potential objection to his use of Pharaoh as an illustration of God’s determinism. Most scholars agree Paul alludes to LXX Isaiah 29:16 “Will what is molded say to the one who molds it, ‘Why have you made me like this?’” (NRSV), although most recognize a possible allusion to Isaiah 45:9 as well. The source of the allusion seems clear, but there is little consensus on function of Paul’s use of Isaiah 29:16 in the overall argument of Romans 9. C. H. Dodd claimed the potter and clay saying was a “well-worn illustration” and is “the weakest point in the whole epistle. . . [Paul] is embarrassed by the position he has taken up.” On the other hand, even though Douglas Moo considers the lines “something of a parenthesis,” he argues the citation “contributes significantly to our conception of God.”
There is an ongoing discussion among scholars concerning how much respect for context a New Testament writer has when citing or alluding to the Hebrew Bible. In a pair of recent monographs on Paul’s intertextual theological exegesis in Romans 9:1-18, Brian J. Abasciano argues Paul uses the Old Testament in accord with the original context. If this is the case, how does the context of Isaiah 29:16 contribute to our understanding of Romans 9? How much of the context of Isaiah 29 does Paul have in mind when he alludes to one line from the chapter? Or is he simply using a common metaphor to express the sovereignty of God?
After a short section in intertextual method, I will examine context of Isaiah 29:16 in order to argue Paul alluded the potter saying to evoke a particular period of Israel’s history when Judah rejected God’s clear revelation and were therefore facing God’s judgment at the hand of the Assyrian Empire. As in Isaiah 6:9-10, the nation is blind and deaf and cannot respond properly to the words of the prophet. But as Isaiah 29 stands in the canonical text, Israel’s failure is not final. Although their eyes have been blinded (29:9-10) they will once again see “in that day” (29:18).
A paper read at the annual meeting of the Evangelical Theological Society 2015, Atlanta, Georgia ... more A paper read at the annual meeting of the Evangelical Theological Society 2015, Atlanta, Georgia
I propose Luke intentionally modeled the story of Peter’s miraculous release from prison after his denial of Christ in Luke 22:54-62 and the surrounding context. Luke intended Acts 12 as a “restoration” of Peter similar to John 21:15-23. Several lexical and thematic elements indicate an intra-textual relationship between Luke’s two narratives, demonstrating the unity of Luke-Acts. By observing the relationship between the two stories, I will argue Peter’s rescue from prison is an overlooked literary connection between Luke and Acts which serve to unify the two works.
Book Reviews by Phillip J . Long
Reading Acts, 2024
In this new volume, Pitre argues there are compelling reasons to think Jesus was an apocalyptic p... more In this new volume, Pitre argues there are compelling reasons to think Jesus was an apocalyptic prophet, miracle worker, and teacher of parables and that he acted like he was a divine Messiah. Jesus’s divine claims led to charges of blasphemy during his ministry and eventually led to his execution for the crime.
Reading Acts, 2024
Essay collections like these two volumes are always welcome since it is often difficult (or expen... more Essay collections like these two volumes are always welcome since it is often difficult (or expensive) to find journals and obscure essay collections. I have always found Rowe’s work to be helpful to my work, so these are valuable contributions to New Testament studies. By reprinting these essays, Eerdmans provides easy access to a wealth of scholarship on the New Testament.
Reading Acts, 2024
Bowman and Komoszewski have previously collaborated on Putting Jesus in His Place (Kregel, 2007).... more Bowman and Komoszewski have previously collaborated on Putting Jesus in His Place (Kregel, 2007). That volume was substantial, yet it is less than half the size of The Incarnate Christ and his Critics. The reason for this expanded book on traditional Christology is a rapid decline in the belief that Jesus is God in both America and the U.K. In their introduction, Bowman and Komoszewski point to Ligonier Ministries surveys as evidence that evangelicals do not understand what the Bible claims about Jesus. For example, while large majorities would affirm the idea of the Trinity, a surprisingly high number would also agree Jesus is the first and greatest of God’s creations.
Reading Acts, 2024
In the introduction to Ecclesiastes (pages 33-54), Jones suggests the author is an inspired scrib... more In the introduction to Ecclesiastes (pages 33-54), Jones suggests the author is an inspired scribe in the tradition of the Israelite monarchy whose teachings are presented by the narrator” (33). A later writer adopted Solomon’s persona, so Ecclesiastes is “essentially Solomonic.” It is wisdom first presented by Solomon but not written down until much later. He calls this later writer the frame narrator, referring to the literary frame (1:1-2; 12:8-14). The book was “conceived early but presented late” (41). The rest of the book is an accurate reflection of Solomon’s teaching. For some conservative readers, the idea Solomon is not the actual author of Ecclesiastes and Song of Songs may come as a surprise. But this reflects a broad consensus in contemporary scholarship, including many evangelical writers.
Reading Acts, 2024
This second edition of the Pillar New Testament Commentary on Colossians and Philemon replaces Mo... more This second edition of the Pillar New Testament Commentary on Colossians and Philemon replaces Moo's 2008 volume. In his brief preface to the second edition, Moo indicates that this new edition updates the commentary with secondary literature written over the last fifteen years. The original commentary had a select bibliography (twentyone pages), while the second edition has a full bibliography (thirty-six pages). In the introduction to Colossians, the first edition had 87 footnotes; the second edition had 107. Many older notes have been updated with newer literature.
Reading Acts, 2024
How did Jesus get crucified for a political crime? Barnett traces hundreds of years of political ... more How did Jesus get crucified for a political crime? Barnett traces hundreds of years of political and social change in Judea that led to Jesus’s trial as a rebel against Rome. The first half of the book describes this political struggle in detail. Barnett argues the power of the high priest had increased in the early first century, and Pilate lost his support in Rome. This allowed Caiaphas to manipulate Pilate into crucifying Christ.
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Books by Phillip J . Long
Galatians: Freedom through God's Grace is commentary for laypeople, Bible teachers, and pastors who want to grasp how the original readers of Galatians would have understood Paul's letter and how this important ancient letter speaks to Christians living in similar situations in the twenty-first century.
Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. In his table fellowship Jesus invites all people to eat and drink with him (Matt 8:11-12). In his teaching through parables Jesus describes his ministry as an invitation to a feast. Those who respond to this invitation are participating in the banquet, but those who do not respond will never be admitted to the banquet (Matt 22:1-14, Matt 25:1-12). This ongoing banquet is described as a wedding feast and Jesus himself claims to be the bridegroom (Mark 2:19-20). Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom.
Articles by Phillip J . Long
Papers by Phillip J . Long
There is an ongoing discussion among scholars concerning how much respect for context a New Testament writer has when citing or alluding to the Hebrew Bible. In a pair of recent monographs on Paul’s intertextual theological exegesis in Romans 9:1-18, Brian J. Abasciano argues Paul uses the Old Testament in accord with the original context. If this is the case, how does the context of Isaiah 29:16 contribute to our understanding of Romans 9? How much of the context of Isaiah 29 does Paul have in mind when he alludes to one line from the chapter? Or is he simply using a common metaphor to express the sovereignty of God?
After a short section in intertextual method, I will examine context of Isaiah 29:16 in order to argue Paul alluded the potter saying to evoke a particular period of Israel’s history when Judah rejected God’s clear revelation and were therefore facing God’s judgment at the hand of the Assyrian Empire. As in Isaiah 6:9-10, the nation is blind and deaf and cannot respond properly to the words of the prophet. But as Isaiah 29 stands in the canonical text, Israel’s failure is not final. Although their eyes have been blinded (29:9-10) they will once again see “in that day” (29:18).
I propose Luke intentionally modeled the story of Peter’s miraculous release from prison after his denial of Christ in Luke 22:54-62 and the surrounding context. Luke intended Acts 12 as a “restoration” of Peter similar to John 21:15-23. Several lexical and thematic elements indicate an intra-textual relationship between Luke’s two narratives, demonstrating the unity of Luke-Acts. By observing the relationship between the two stories, I will argue Peter’s rescue from prison is an overlooked literary connection between Luke and Acts which serve to unify the two works.
Book Reviews by Phillip J . Long
Galatians: Freedom through God's Grace is commentary for laypeople, Bible teachers, and pastors who want to grasp how the original readers of Galatians would have understood Paul's letter and how this important ancient letter speaks to Christians living in similar situations in the twenty-first century.
Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. In his table fellowship Jesus invites all people to eat and drink with him (Matt 8:11-12). In his teaching through parables Jesus describes his ministry as an invitation to a feast. Those who respond to this invitation are participating in the banquet, but those who do not respond will never be admitted to the banquet (Matt 22:1-14, Matt 25:1-12). This ongoing banquet is described as a wedding feast and Jesus himself claims to be the bridegroom (Mark 2:19-20). Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom.
There is an ongoing discussion among scholars concerning how much respect for context a New Testament writer has when citing or alluding to the Hebrew Bible. In a pair of recent monographs on Paul’s intertextual theological exegesis in Romans 9:1-18, Brian J. Abasciano argues Paul uses the Old Testament in accord with the original context. If this is the case, how does the context of Isaiah 29:16 contribute to our understanding of Romans 9? How much of the context of Isaiah 29 does Paul have in mind when he alludes to one line from the chapter? Or is he simply using a common metaphor to express the sovereignty of God?
After a short section in intertextual method, I will examine context of Isaiah 29:16 in order to argue Paul alluded the potter saying to evoke a particular period of Israel’s history when Judah rejected God’s clear revelation and were therefore facing God’s judgment at the hand of the Assyrian Empire. As in Isaiah 6:9-10, the nation is blind and deaf and cannot respond properly to the words of the prophet. But as Isaiah 29 stands in the canonical text, Israel’s failure is not final. Although their eyes have been blinded (29:9-10) they will once again see “in that day” (29:18).
I propose Luke intentionally modeled the story of Peter’s miraculous release from prison after his denial of Christ in Luke 22:54-62 and the surrounding context. Luke intended Acts 12 as a “restoration” of Peter similar to John 21:15-23. Several lexical and thematic elements indicate an intra-textual relationship between Luke’s two narratives, demonstrating the unity of Luke-Acts. By observing the relationship between the two stories, I will argue Peter’s rescue from prison is an overlooked literary connection between Luke and Acts which serve to unify the two works.
Ferda comes at the topic backward. Most scholars are interested in determining the authentic words of Jesus using various criteria; once this pool of authentic sayings is recovered, differences between Jesus and the early church emerge. Since sayings implying an interim after his resurrection before his return as the eschatological judged are usually deemed as non-authentic, scholar assumes the early church created them as they developed ways to deal with the shocking death of their leader.
In his fifty-four-page introduction, Garrett observes that Job is anonymous. There is no single Jewish tradition for authorship, and dates range from Abraham’s time to the Hellenistic era. “Evangelical scholarship has abandoned a pre-Israelite date for the book’s composition” (4). Linguistic data does not help much since both Aramaic and Ugaritic parallels are inconclusive. Historical, geographical, and ethnic data lean toward a neo-Babylon. More helpful is the theology of the book, such as the reference to Satan in the prologue. Since the only other use of the word Satan is in Chronicles, the word implied a postexilic date. Intertextuality may help since many scholars detect illusions to Psalms, Ezekiel, Isaiah, and Jeremiah. But Garrett suggests Job shares a common way of speaking with the Hebrew Bible. There are words, concepts, and even phrases that appear without applying literary dependence. Garrett surveys a long list of possible allusions and then narrows his list of suggested textual connections to just a few possible literary illusions, such as the creation story and Job 7: in the body of the commentary, he argues that this passage is a parody of Psalm 8:4–8 and was therefore written after it (14).
In this book, Sandy begins with the observation that reading the Bible requires effort because readers are crossing a cultural gap. The biblical world was an oral culture: people spoke, and people listened. Today, most people prefer written text over an oral report. However, this was not the case in the ancient world. Sandy quotes Papias, “I do not believe that things out of books are as beneficial to me as things from a living and enduring voice” (Eusebius, Hist. Eccl. 3.39.4). Citing his earlier book, ancient culture was a “text-possible-yet-hearing prevalent society.” Therefore, Sandy concludes we ought to do our best to understand scripture as it was originally heard (11).