Patrick Schreiner, "Ancient Near Eastern and Old Testament Background"

  

 

Ancient Near Eastern and Old Testament Background

 

Paul begins Romans by speaking of the gospel. He asserts he was set apart for the gospel, which God promised beforehand through his prophets in the Holy Scriptures (Rom 1:2). Paul anchors the gospel in salvation history. Therefore, it is to the ANE and OT background that we must turn to understand what Paul means when he refers to ευαγγελιον.

 

In the OT the root בָּשַׂר occurs 30 times in all, and the root is well attested in the ANE. Akkadian has forms that indicate the word itself was neutral—to bring a message (news)—and can be delineated by adding other terms making it “bad news,” “good news,” or “joyful news.” In Ugaritic, the verb means to “bring glad tidings” and appears three times. First, when Anat brings Baal the joyful news of the birth of a bull calf, he calls it good news. Second, the term is employed in the context of conquest. Finally, the term is used when Anat brings Baal the news that a house is doing to be built for him. Though the first reference is in the more general context of good news, the second two pertains to political, military, and cosmic victory.

 

In the OT, readers find the term בָּשַׂר and ευαγγελιον only occasionally, but usually connected with some sort of political and/or military context. In LXX 1 Sam 31:9 (and LXX 1 Chr 10:9) the Philistines cut off Saul’s head and send the “good news” to all the Philistines. The term is employed in the same context but from the Israelite perspective in LXX 2 Sam 1:20, where David tells the people not to not “tell” (αναγγελλω) of Saul’s death in Gath or “announce it” (ευαγγελιζω) in Ashkelon, because then the Philistines will rejoice. (The same sense is found in 2 Sam 4:10; 18:19-31) In a few instances, it is related to the reward one receives. In 1 Kgs 1:46, Adonijah expects to hear “goods news” from Jonathan in relation to his kingship but ends up by hearing that Solomon has been anointed as king. IN 2 Kgs 7:9, the good news refers to the flight of the Arameans.

 

The Psalms continue this designation when David speaks of the good news of righteousness (δικαιοσυνη; ṣedeq; Ps 40:9 [Eng.]; LXX Ps 39:10). Though this could be interpreted in a more individual or personal way it comes from the mouth of Yahweh who saves and delivers David the king and therefore the nation. Women tell the good news of kings fleeing before Israel in Ps 68:11 (LXX 67:12), and the whole earth is to proclaim the good news of his salvation in the context of Yahweh reigning in Ps 96:2 (LXX 95:2). Already in the Psalms, the בָּשַׂר is beginning to be expanded to cover the whole earth.

 

The prophets also use בָּשַׂר and ευαγγελιον in the contexts of political and military victory or at least the promise of this, but they also begin to expand to something bigger than Jerusalem. It concerns all flesh, all creation, and all nations worshiping before Yahweh. In Joel 2:32 (LXX 3:5), the prophet tells of the day when everyone who calls on the name of Yahweh will be saved. He describes the good news. In Nahum “good news” is employed in the context of the defeat of Assyrian’s king, allowing those in Judah to celebrate their festivals (Nah 1:15; LXX 2:1). Lingering in the background of all these uses is the covenant Yahweh has made his people. Good news comes to them because they are his people.

 

Probably the most important context for the NT use of ευαγγελιον comes in the prophet Isaiah. Isaiah employs the term in relationship to the coming reign of Yahweh and the return from exile. Zion and Jerusalem are to proclaim the “good news” of God’s return to establish his rule which is further described as Yahweh shepherding his people (Isa 40:9-11). The prophet also declares the bloodied and dusty feet of those who carry good news are beautiful because they proclaim peace, salvation, and tell that God reigns (Isa 52:7). Isaiah 52:7 parallels the good news with God’s reign which brings peace and salvation. In Isa 61:1, the anointed one announces the Spirit of Yahweh is upon him to bring good news which is further defined as “binding up the brokenhearted, proclaiming liberty to the captives, the opening of the prison to those who are bound.”

 

The Isaianic gospel therefore pertains to Israel’s national salvation through their Messiah who will return them to their land and restore the fortunes of their kingdom. However, Isaiah also expands this term to mean salvation for the nations. All humanity will see the glory of the Lord when he establishes a new exodus (Isa 40:4-5). IT is Yahweh’s servant who will accomplish this, and he will do so by suffering. “He will sprinkle the nations. Kings will shut their mouths because of him” (Isa 52:15). Israel will enlarge the site of their tent; their curtains will be stretched out (Isa 54:2).

 

Though there are a few references that fall outside of the normal political and militaristic contexts, the majority of settings pertain to kings, battles, and victories. What readers will find is that a similar phenomenon occurs in the Greco-Roman background to the term. The Psalms and the Prophets begin to expand this political term to include all nations and all flesh, even giving indications that this victory will be accomplished by suffering rather than the sword. (Patrick Schreiner, "The Meaning of Ευαγγελιον: Lexical and Tradition-Historical Explorations," in Paul's Letter to the Romans: Theological Essays, ed. Douglas J. Moo, Eckhard J. Schnabel, Thomas R. Schreiner, and Frank Thielman [Peabody, Mass.: Hendrickson Academic, 2023], 88-90)