Abstract
The sub-title of this book gives the focus, which is specifically how the OT is used in and/or influenced references to the death of Jesus in the NT. The premise for the study is Paul’s statement in 1 Corinthians 15:3 that ‘Christ died for our sins according to the scriptures’, and Allen probes what OT texts may have been intended in this statement.
After a helpful Introduction to the main issues, the subsequent chapters deal with treatments of Jesus’ death in Mark, Matthew, Luke-Acts, John, Paul (particularly selected texts in Romans and 1 Corinthians), Hebrews, and other NT epistles (1 Peter mainly). The discussion is nuanced, sensitive and moderate in claims, Allen acknowledging that the NT authors quite often simply make allusions to OT texts that are difficult to pin down. In other cases, NT authors combine OT texts (as in Mark 1:2–3, ascribing the combined citation to Isaiah). Allen does not gloss over the exegetical problems, but instead freely grants that the NT authors seem sometimes to have handled the OT texts with a freedom that often will be surprising to us.
Key observations include judging that, as well as OT texts shaping the accounts of Jesus’ death, the passion-events also seem to have driven the use of OT texts, thereby producing interpretations or appropriations of them that are novel. Further, across the NT generally, there are far more allusive and indirect uses of the OT than direct citations or quotes. Moreover, some OT texts seem to have been especially significant and more frequently used, such as certain ‘lament’ Psalms, whereas other texts that we might expect to have been used frequently are not (or at least are not so readily identifiable), such as Isaiah 53. Allen also judges (rightly) that the process of searching OT writings for resources to interpret Jesus’ significance, especially his violent death, began very early, likely soon after the event. This may explain the frequency of more allusive references to the OT, as by the time of our NT writings these OT texts were already well known. Allen agrees with the proposal that Paul likely made more explicit references to OT texts in his mission-preaching, and so did not need to specify ‘the scriptures’ referred to as in 1 Corinthians 15:3.
The study shows admirable acquaintance with, and careful use of, scholarly publication (as reflected in the twenty-four pages of endnotes), and Allen threads his way through exegetical issues with care. For example, on the debated question of how Psalm 22 functions in the Mark passion-account, and so whether the account focuses on Jesus simply abandoned by God in despair or actually also includes a hint toward Jesus’ resurrection/vindication, Allen notes the competing scholarly claims, but avoids coming down firmly on one side or the other.
Readers will need their biblical texts to hand to follow the discussion. For Allen mainly refers to NT or OT texts without quoting them. But with the biblical texts to hand, his discussion is clear and helpful, in showing how, not simply that OT texts were crucial in the earliest efforts of believers to refer to Jesus’ death, but also how OT phrasing and motifs more generally became important in the reservoir of earliest Christian vocabulary and thinking about the matter.
A sixteen-page bibliography and an index of scripture references are included. All those seeking to know how earliest believers strove to come to terms with Jesus’ death will find this a very helpful study.