Papers by Vadim Yurchenko
The present study attempts to explain the meaning of Matt. 5:27–30 in its immediate literary cont... more The present study attempts to explain the meaning of Matt. 5:27–30 in its immediate literary context by situating the message of the text within the broader biblical-theological storyline of Scripture. This task necessarily involves an intertextual analysis of the targeted text by carefully examining the Old Testament reference(s) in its original setting. This study also alerts the readers to some of the erroneous ways this text has been (or could be) interpreted and provides some practical applications for today’s audience based on the redemptive-movement hermeneutics. The present author argues against sensus
plenior in Matt. 5:27–30 and suggests that the meaning of the text is implied in its OT antecedent. In other words, Jesus’ message in Matt. 5:27–30 derive its fixed meaning from the pattern of meaning of the OT law “you shall not commit adultery” found in Exod. 20:14.
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The book is an audacious attempt to bring together various threads of the redemptive
historical n... more The book is an audacious attempt to bring together various threads of the redemptive
historical narrative of Scripture under one single story-line, demonstrating how various
seemingly disjointed theological themes and motifs can be related to produce coherent
and cohesive meaning of the text. Among other authors whose works focus on exploring
the composition of Scripture from a biblical-theological perspective, Beale’s book can be
distinguished by a variety of approaches to interpretation, innovative ideas, and creative
analysis of some of the more difficult passages in the Bible, explaining their contextual
meaning at the time of composition and suggesting some of the ways their message can
be applied to the reader’s present situation.
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Drafts by Vadim Yurchenko
Most scholars, when writing on the theme of the kingdom of God, assume that the fact that God‘s k... more Most scholars, when writing on the theme of the kingdom of God, assume that the fact that God‘s kingship is eternal stemming from the creation of the world. The present author seeks to investigate the validity of this assumption on the basis of Scripture. This study argues that the eschatological kingship (and for that matter, kingdom) of YHWH has been established "in the beginning" and continues to endure ever since the creation of "the heavens and the earth" (Gen. 1:1). The evidence that supports this thesis will be drawn primarily from the extensive use of creational language in relation to YHWH‘s kingship throughout Scripture. Thus, for example, of special significance to this study is the heaven and earth theme which, when used in the texts relating to divine kingship, describes YHWH‘s sovereignty over the created world and reflects a specific dynamic structure of creation: the rule of the heavenly realm over the earthly, or the Kingdom of Heaven over the kingdoms of earth.
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The question about whether women should be allowed to teach in church has been one of the thornie... more The question about whether women should be allowed to teach in church has been one of the thorniest issues in the history of Christianity. On the one hand, there are those who strongly believe that Scripture reserves the exclusive right and authority of teaching to men only. The advocates of the egalitarian view of the relationship between men and women as well as some extreme forms of feminism, on the other hand, challenge the traditional paradigm of ecclesial leadership, which, as they argue, encourages a predominately patriarchal interpretation of spiritual gifts. Paul’s instruction in 1 Tim. 2:9¬–15, regarding the role of women in church leadership, remains controversial in the Pauline corpus. This paper is an exegetical and hermeneutical analysis of 1 Tim. 2:9–15 and its purpose is four-fold: (1) to attempt to reconstruct the historical situation in Ephesus that has brought about Paul’s discussion in 2:9–15; (2) to exegete the passage at hand in its literary and historical context; (3) to derive several hermeneutical principles from the text; and (4) to briefly discuss some implications of this study in light of the current debate regarding women in ministry. The purpose of this essay is to argue that Paul’s intention in 1 Tim. 2:9¬–15 was not to discredit female church leaders in general, but rather his polemic was directed toward certain women in the Ephesian church who were teaching false doctrines and refused to be held accountable to the community of believers.
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A quick overview of Israel’s history reveals a tendency among Israel to continually sway away fro... more A quick overview of Israel’s history reveals a tendency among Israel to continually sway away from the original purposes of their covenant with Yahweh, that is, to be “a holy people to Himself” (Deut. 28:9). Hosea’s life and prophetic ministry focused on bringing much-needed spiritual and social transformation to the nation of Israel by urging people to return to the original Mosaic covenant. The main argument of this study states that the prophet’s utterance in Hos. 4:1–19 should be understood as a reinforcement of the covenant made between Yahweh and his people. With this is mind, this paper seeks to analyze the overall message of Hos. 4:1–19 in order to (1) identify in the text both explicit and implicit references to the covenant stipulations as well as curses resulting from the covenantal disloyalty, (2) explore the social dimensions of spiritual transformation based on Smith’s model of the social construction of reality, and (3) draw some hermeneutical principles established by the text for contemporary audience.
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The text of John 2:1–11, when taken independently, can be read as a self-sufficient episode descr... more The text of John 2:1–11, when taken independently, can be read as a self-sufficient episode describing a miracle at the wedding in Cana, specifically Jesus’ act of turning water into wine. However, the correct understanding of this narrative including its content and purpose requires that one situates the meaning of the text in the context of a larger whole, that is, the Gospel of John. Although it is possible to ascertain the basic meaning of the text of John 2:1–11, the fuller significance of the event described therein is only possible when it is interpreted and understood in the context of a broader literary-theological framework of John 1–21, and in relationship to other miracles recorded in the subsequent narrative. In the following pages, an attempt will be made to (1) summarize the content of John 2:1–11, (2) state its purpose, and (3) identify the original audience of the text. In addition, in order to determine the degree to which the writing and transmission processes affected the meaning of the message and how it is read today, (4) the author’s use of the language (both referential and commissive) will be analyzed, (5) the role and significance of translational variants will be considered, and (6) some theological and practical traditions that may influence my personal interpretation and application of the passage will be briefly discussed.
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Papers by Vadim Yurchenko
plenior in Matt. 5:27–30 and suggests that the meaning of the text is implied in its OT antecedent. In other words, Jesus’ message in Matt. 5:27–30 derive its fixed meaning from the pattern of meaning of the OT law “you shall not commit adultery” found in Exod. 20:14.
historical narrative of Scripture under one single story-line, demonstrating how various
seemingly disjointed theological themes and motifs can be related to produce coherent
and cohesive meaning of the text. Among other authors whose works focus on exploring
the composition of Scripture from a biblical-theological perspective, Beale’s book can be
distinguished by a variety of approaches to interpretation, innovative ideas, and creative
analysis of some of the more difficult passages in the Bible, explaining their contextual
meaning at the time of composition and suggesting some of the ways their message can
be applied to the reader’s present situation.
Drafts by Vadim Yurchenko
plenior in Matt. 5:27–30 and suggests that the meaning of the text is implied in its OT antecedent. In other words, Jesus’ message in Matt. 5:27–30 derive its fixed meaning from the pattern of meaning of the OT law “you shall not commit adultery” found in Exod. 20:14.
historical narrative of Scripture under one single story-line, demonstrating how various
seemingly disjointed theological themes and motifs can be related to produce coherent
and cohesive meaning of the text. Among other authors whose works focus on exploring
the composition of Scripture from a biblical-theological perspective, Beale’s book can be
distinguished by a variety of approaches to interpretation, innovative ideas, and creative
analysis of some of the more difficult passages in the Bible, explaining their contextual
meaning at the time of composition and suggesting some of the ways their message can
be applied to the reader’s present situation.