Andrew T. Lincoln

#2

Dr Lincoln sees three main factors contributing to the Pauline picture of heaven: Paul's Jewish conceptual background and knowledge of Old Testament and other traditions about heaven; the effect on that inherited background of Paul's encounter with the risen Saviour and his later visions and revelations of the heavenly Christ; and his apostolic task in moulding the thought and practice of the converts in the churches for which he felt responsible, countering what lie considered to be distorted views or false options. The author analyses passages in Paul's letters where the concept of heaven plays a significant role, and discusses the relation of the concept to the background of his thought, his views of history, of the cosmos, of the destiny of humanity, and of the nature of Christian existence. As a uniquely full treatment of a neglected aspect of Paul's thought this monograph makes an important and contemporarily relevant contribution to New Testament studies.

#3

In the Hebrew Bible, Melchizedek was the king of Salem and priest of El Elyon (often translated as "God Most High"). He is mentioned in Genesis 14:18–20, where he brings out bread and wine and blesses Abram (Abraham), following the Battle of the Vale of Siddim and Abram's subsequent rescue of the captives and plunder taken in the battle, and in Psalm 110:4. In Christianity, according to the Epistle to the Hebrews, Jesus Christ is identified as "High priest forever in the order of Melchizedek", and so Jesus assumes the role of High Priest once and for all. Chazalic literature – specifically Targum Jonathan, Targum Yerushalmi, and the Babylonian Talmud – presents his name (מלכי־צדק‎) as a nickname for Shem. Joseph Blenkinsopp has suggested that the story of Melchizedek is an informal insertion into the Genesis narration, possibly inserted in order to give validity to the priesthood and titles connected with the Second Temple.