Date of Award

9-1-1987

Document Type

Dissertation

Degree Name

Doctor of Theology (ThD)

Department

Systematic Theology

First Advisor

Martin Scharlemann

Scripture References in this Resource (separated by semi-colons)

1 Kings 8:11; 2 Peter 1:21; 2 Samuel 7:8-16.; 2 Samuel 80:12; 2 Samuel 89:25; 2 Samuel 89:40,41; Daniel 7:13; Daniel 8:17; Exodus 15:6,15; Exodus 2:22-23; Ezekiel 17:1-10; Ezekiel 2:1,3,8; Genesis 1:28; Genesis 2:15-17; Genesis 49:22; Genesis 5:1-3; Hebrews 2:5-9; Hosea 12:10-12; John 14:26; John 15:1-11; John 2:22; Luke 18:31; Mark 12:1-12; Matthew 2:15; Matthew 26:64; Matthew 28:18; Psalm 110:1; Psalm 144:3-4; Psalm 145:5; Psalm 146:3-4; Psalm 2; Psalm 44; Psalm 77:10-15; Psalm 96:6-7;

Abstract

There has, however, not been a serious tracing of the passage in Heb. 2:5-9 to Jesus' use of Son of Man in the predictions of His suffering. Nor, has there been a biblical theological development of the Son of Man concept from Psalm 8 through Psalm 80, Daniel 7, the teaching of Jesus, and on to its use in Hebrews. The present study would undertake this task in order to relate the findings to the “world to come" over which Jesus is enthroned, according toe. 2:5.

The view of Scripture guiding this study is that of the Reformers; namely, that God is the author of the Scriptures. In the words of Luther: In Scripture you are reading not the word of man, but the Word of the m Scriptures did not grow on earth A They have been spoken by the Holy Spirit.

The New Testament describes stages involved in the production of the text of the gospels and epistles. The Holy Spirit was given to enable the apostles to recall all that Jesus said to them. Luke relates, at 1:1-4, how he secured, by literary research and from the testimony of eyewitnesses, the materials used in his gospel, which he describes as "an orderly" and "accurate" account. The author of Hebrews mentions a similar process (2:4). Since these men were "carried" by the Holy Spirit, their writings have the authentication of their first Author (2 Peter 1:21).

This view of the text of the gospels disallows the theory that the content of Scriptures was determined by the "involved process of Gemeindetheologie, by which distinct Palestinian and Hellenistic traditions develop, each having its individual units whose "form or category is no creation of accident or free invention, but arises under certain historical presuppositions. The Holy historical presuppositions." "The content of the Bibles not the product of human reflection or historical circumstances but of inspiration and divine revelation."13 The Scriptures, therefore, address the Gemeinde and inform the Gemeindetheologie; they do not derive from the Gemeinde and its theology.

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Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License.

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