Teología bíblica La revelación viva de Dios en la Biblia

47 Samuel Terrien. The Psalms and Their Meaning for Today. Indianapolis: Bobbs-Merrill, 1952, 200.48 All quotes for this paragraph are Terrien, 201.49 Charles Wesley, “O for a Thousand Tongues to Sing,” Sing to the Lord, 147.50 Terrien, 201.51 New Interpreter’s Bible Commentary, 1118.52 Ernst Käsemann, Commentary on Romans. Trans., Geoffrey W. Bromiley; GrandRapids: Eerdmans Publishing, 49.53 Käsemann, 52.54 Bultmann55 Paul J. Achtemeier, Romans. Interpretation; Atlanta: John Knox Press, 1985), 97.56 Achtemeier, 95.57 See Leviticus 11—16; Numbers 6; 19; 31. Roland deVaux. “Rites of purification andde-consecration,” in Ancient Israel, vol. 2: Religious Institutions, trans. from theFrench original. New York: McGraw-Hill, 1965, 460. Comments: “A mother had topurify herself after childbirth, because it made her impure, and a priest had to changehis clothes after a sacrifice, because it made him a consecrated person. Yet thisimpurity is not to be understood as a physical or moral defilement, and this kind ofholiness is not to be understood as a moral virtue: they are rather ‘states’ or‘conditions’ from which men must emerge in order to re-enter normal life.”58 In doing so, Jesus was not merely flying in the face of legalistic, latter-day,traditions. Some Old Testament laws warn of the dangers of indiscriminate contactwith uncleanness (See Lev 13; 22:4b-9; 15; Num 5:2; 9:6-8; 16:26; 19; Deut 23).To come into close contact with lepers was to risk infection oneself. To be touched bysomeone suffering from a bodily discharge was to be made unclean oneself. To toucha dead body was to be contaminated. To associate with non-Jews was to put one’sholiness in peril.59 Ernst Käsemann, Commentary on Romans, trans. and ed. Geoffrey W. Bromiley(Grand Rapids: Eerdmans, 1980), 327-329; quotation from 327.60 William M. Ramsay, The Westminster Guide to the Books of the Bible. Louisville:Westminster John Knox Press, 1994, 425.61 Eduard Schweizer, The Good News According to Matthew, 220.62 Betz, 296.63 Betz, 298.64 Betz, 304.65 The view of John Donahue as summarized by William R. Herzog II, Parables asSubversive Speech: Jesus as Pedagogue of the Oppressed. Louisville:Westminster/John Knox Press, 1994, 235.66 Herzog, 258.67 The view of L. John Topel and William Loader as summarized in Herzog, 236.68 The view of T. W. Manson, as summarized in Herzog, 235.69 The view of Francis Willams, as summarized by Herzog, 236.70 Wesley’s Works, 6:124-136, Sermon 50—“The Use of Money.” This lesson does notpretend to represent an original contribution to Wesley scholarship. I have taken theliberty of condensing, rewording, and otherwise adjusting Wesley’s eighteenth-centurylanguage to suit a twenty-first-century audience. This unconventional approach todocumentation is the case even when I use what appear to be conventional quotationmarks. Few of these are full and exact quotations. Strict quotations would haverequired more explanation than the time constraints this presentation allows. To haveused scattered quotes, with ellipses, brackets, and transitional summaries would havemade the lesson visually distracting and virtually unreadable. Notes provide interestedreaders with the necessary documentation to verify that I have not misrepresented©2008, Nazarene Publishing House 396