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Welcome to the new books network. There has been a dearth of study in Luke and scholarship on the Transfiguration account and the enigmatic statement about Jesus' Exodus in Jerusalem. Now, Gilshin has provided a model of new Exodus based on the song of the sea in Exodus 15, illuminating along the way how the motifs of Moses and David are conjoined within a larger drama of the new Exodus and the subsequent establishment of Israel's eschatological worship space. Join us as we speak with Gilshin about his recent book, The Exodus in Jerusalem, Luke 931, a Luke and forum of Israel's Restoration Hope.
You're listening to new books and biblical studies, a channel of the new books network, and I'm your host, Michael Morales. W. Gilshin earned his PhD at Full-R-Theological Seminary, where he is affiliate professor of New Testament. His published books and articles include CEV, Gospel Parallels in 2012.
Gil, welcome to new books and biblical studies. Yeah, thank you. So Gil, before we turn to look at your recent publication, tell us about yourself. Okay, I came from Korea, South Korea, about 15 years ago, and I studied.
My MDiv was in Western India, in Philadelphia, and I moved to California for my PhD with Dr. Joel Green. And that's why my major is Luke and I, and my wife, Tom Hyung, and my son, Hugh, are living in Pasadena, California, and my wife is a math teacher. And my son is a software engineer.
Both people are more toward engineering and math with me. I'm studying New Testament, and I'm teaching at Fuller as a feeling-yade professor. And I am the program manager of Korean, even pro-quare, and so that's my current title. And yeah, that's not pretty much about me.
Your book deals, especially with the reference in Luke 931 to Jesus' Exodus in Jerusalem. Would you give us a glimpse of some of the issues you're addressing here in terms of the history of interpretation? Yeah, the first problem is actually the lack of enough work on the local version of Transfiguration account. There is one monograph written many, many years ago.
That book is based on a typical source critical analysis, and some other books and articles are dealing with a book and version of Transfiguration account in the phrase Exodus in Jerusalem. But overall, not much work. So I wanted to contribute to the lack of, I mean, in a better way to have a more detailed understanding of the Transfiguration account. I wanted to contribute to Luke and scholarship if that was a first issue.
And secondly, if there are works that are dealing with Luke and Transfiguration account and the phrase Exodus, there are mostly two major models. One model is based on Deuteronomy, Deuteronomy, a model. And second model is based on Isaiah, Isaiah, an example of the people from Mount and Sinai to the promised land. So with understanding the phrase Exodus in the Transfiguration account refers to the encouragement of Jesus from Galilee to Jerusalem.
And as you may expect, with that approach, Moses is really emphasized. So the prophet like Moses, as a messianic figure, is very much emphasized to the extent that they minimize the motif of David, the Vedic Messiah, that the motif is really minimized. So that's a problem. And another problem is it is related to geographical issue.
In Luke at, yes, it is important that we have a journey from Galilee to Jerusalem. But at the same time, the journey is important because there will be a climactic event in Jerusalem. So the dynamic approach emphasized on the way. So the way is important because in Jerusalem there is climactic event.
So there's another problem. That is more important on the journey or in Jerusalem. And the dynamic approach is emphasizing more on the path, on the journey, on the way to Jerusalem. The second model, Isaiah, anic model is emphasizing Jerusalem because Isaiah has a strong emphasis on Zion as the center of restoration.
So Exodus will come back to Zion because God himself will come back to Zion as the king. So Zion is the center of the restoration drama. And Luke acts has really strong emphasis on Jerusalem. Jerusalem is the place where all this climatic restoration drama takes place.
So in that sense, I'm leaning toward the Isaiahic model. It captures better what's happening in Luke acts. But the thing is, it's not either or issue. For example, even in the model of the Deuteronomy, Deuteronomy model, Jerusalem is still very important.
It's a destiny, it's a destiny of the movement of people of Israel. So Jerusalem is important in the Isaiahic model, but also in Deuteronomy model as well. So there's some shared area. And what about the confluence of the motif of the A.D.
and Moses? You know, the Deuteronomy model is kind of minimizing it, but the Isaiahic model is open to both motives like David Messiah and Mosaic Messiah. But the thing is, how can the Isaiahic model explain the confluence itself? So that's where my work comes in.
I wanted to explore the more fundamental ground of both models. Is there any fundamental ground on which both model of Deuteronomy and Deuteronomy model and Isaiahic model are based? So that's the second issue. Third issue is the issue of restoration of Israel.
You know, in the history of scholarship of Luke and acts, there was an important turning point represented by the work of Jacob Gerbeau. You know, tradition and understanding of acts is more based on superstitionism because Jewish people rejected the gospel, God rejected Jewish people, and God will go to Argentina and something like that. But you know, from that turning point, that framework has been changed a lot. So even going to the Deuteronomy is part of the drama of Israel's restoration.
So when I was exploring the connection between the motif of Exodus and the motif of Jerusalem, I found Exodus 15 as a basic pattern. And then can I make a connection between this pattern of Exodus 15 and the recent emphasis on the issue of restoration of Israel as a tool to understanding of Luke and act? So that's the third issue. And finally, fourth issue is related to methodology, you know, because I'm dealing with a transformation account.
It has a lot of motives. It has a lot of images. So how can I explore illusions? You know, in the history of interpretation, illusion used to be understood as a big reference.
So with an understanding, once you figure out what the reference is, that's it. So that's all understanding. But in the new understanding, it's more like mutual activation of significations, both the alluding text and the alluding to text are mutually activated in terms of significations. So that's important for me because what I'm looking at is not just specific reference, but I'm looking at how the transfer of history allows to a basic story form.
So what I'm looking for is illusion to a story form. So the new understanding of illusion gives me more of strange to come to look for how a story is alluded to. So I call it internet activity. There's a part of kind of intertextuality, but more geared toward the listening to how a story form is, is a little bit too.
So basically four issues are there. The argument that looks gospel has its own distinct form of Israel's restoration hope based on the song of the CNX that is 15. Would you explain Luke's particular restoration hope for Israel and how it relates to the rest of Luke's writing, including the book of Acts? Yeah.
Because I point to access to being patent as a basis of Luke's a form of restoration. I want to talk more about access between patent first, because that's the basis. Access between patent, you know, access to team is, you know, it's about the song of Moses, the song of the sea, you know, which takes place after the people of Israel across the Red Sea. And this song has interesting story form, the basic story form.
In this story form, God, the power of God, saves the people and he is leading them into a sanctuary like the dwelling place, the very short, very simple story form, but very effective form so that in the later spiritual traditions, particularly the letter part, the sanctuary like dwelling place is strongly associated with Zion, like Psalm 78. So and Isaiah as well, you know, in the hope of New Exodus in Isaiah, the power of God saved people, exiles and leading them through the wilderness back to Zion, but then Zion is a renewed restored sanctuary like a place, you know, sanctuary like a dwelling place of the people. The this form of Exodus 15 pattern is there, right? So if there is that is the pattern, I don't want to make a connection between the pattern and Luke's understanding on the restoration of Israel.
I see that Luke assumes this pattern as a basis of his understanding of the history of Israel as a whole. For example, when you see Act 7, there's this and is retelling the story of Israel, the history of Israel, but the pattern of that we told history is interesting because it is focusing on a worship space or the land, land and the temple and the scanning the tent or something like that. So Abraham's story is actually related to the land going to the land. The land is the destination of the act of the story.
So Abraham's story, Joseph's story is also related to the land and Abraham's story is related to the Exodus and Moses and that story is directly dealing with the space of worship. So people of Israel made a false worship space in contrast to the capital network and right after that we see the building of Jerusalem temple by David. So there is underlying structure of this retelling of Israel history and that underlying structure I'm pointing to Exodus 15 as underlying a structure of this retelling of Israel history. So I see that Luke is assuming this pattern as a framework within which he can understand the history of Israel.
And then Luke's understanding of a restoration drama has emphasis on the worship related reality. For example, how is this reality related to the Exodus speaking pattern? In Exodus speaking pattern, the end result, which is the sanctuary like dwelling place, has a strong apophatic nature. It's beyond human hands.
The power of God saves people and the sanctuary like dwelling place is something that got all hand make. So there's a strong apophatic emphasis in describing the nature of this end result. And Luke is repeating this idea over and over. For example, in Transfiguration's story, you know, compared to the synoptic, other synoptic accounts, Luke has interesting relation between Peter.
He suggests a building three hands and there is cloud coming. And there's interesting relation between them compared to other synoptic accounts as if the cloud is an answer to Peter's suggestion, which means Peter wants to build something like tent, tent meaning the dwelling with God and the people. So Peter wants to build it between heart. Cloud came.
So a glory and cloud, the presence of God is coming to him as an answer to him that death thought of reality, whereas reality could not be made by human hands. So that's the first example. In Acts 7, when Stefan is critiquing his opponents, his major point was that they are losing the balance between apophatic nature and cataphatic nature of Jerusalem temple. So to the extent that, you know, what is made of human hands is emphasized.
So that's major critique of Stefan. And then, you know, similarly, what Jesus second actually has accomplished has this worship-related reality. That is captured really well in Acts 15 by the word restored tent of David. And what's nature of this tent within this tent, Jews and Gentiles worship the same God of Israel.
How can Gentiles join this world, historic worship space by being cleansed by the Holy Spirit, beyond human hands? So repetition of this apophatic nature that describes the nature of the sanctuary, like in the workplace as a result of the exodus. So I see the exodus between the basis of the religious relationship. And why is it important to act?
You know, as I mentioned, you know, tradition understanding is based on superstitionism. But think about that tent of David. You know, in that tent, it's not just going to the Gentiles. Gentiles are joining the worship of Israel's God.
Gentiles are joining the worship of worship space of Israel, so to speak. And then to the end of the story of Acts, you know, Paul in Rome, what he mentioned as a capturing of his ministry is about the Holy Spirit. So entire act, you know, we have different picture of entire acts. It's not just going to the Gentiles, but it's about the expansion of the Holy Spirit, even to the Gentiles.
So we are joining the service of Israel's God through the restored W.D. tent. So this is a total different picture of about acts. So how is the exodus accomplished by Jesus linked in Luke and Acts, the hopes for Davidic Messiah?
Yeah, Davidic Messiah. You know, there's really interesting relationship between the exodus and the Jerusalem Temple in Esquidos, the temple in one of the Qumran documents, what, for Q174, for a legume. You know, in a document, it has Exodus 15 and a second Samuel, sat in, in Amos 9, all together in a stream. And how is it important to understand the look at the entire Messiah?
As I mentioned to you, in Acts 7, when Stephen has a retelling of his cert history, Exodus leads to a W.D. temple, meaning the Jerusalem Temple. Why is it important? Because David is the one who completes the entire saga of Exodus.
So when David builds this temple, the entire story of Exodus is now finalized. So that structure is revealed actually in 4, 2, 1, 7, 4. So there's a connection of Exodus 15 and the second Samuel 7 as David being the one who completes the entire story. And then we have Amos 9.
Amos 9 is, you know, as we can see in Acts 17, the restored temple, the restored tent of David's mansion and the same phrase is mentioned in 4, 2, 1, 7, 4. So there's where David Messiah comes in on the basis of the connection of the Exodus and Jerusalem Temple. This Amos 9 passage shows the David Messiah in the Esquito-Wonzo chime will be building a new temple based on this relation of Exodus 15, connected to a second Samuel 7. So why I think that the look is following this idea?
I think so. So you know, as I mentioned, Acts 7 is making a connection between the Exodus drama and the building of Jerusalem by David in Acts 15 when there is a mention of Amos 9. Look, it's doing a very interesting thing. Here is changed verbs to reflect the second Samuel 7.
So this is intentional connection to the second Samuel 7 where we see David is intending to build the Jerusalem Temple. So Messiah for him is the idea of Messiah, David Messiah is really strongly based on this connection of Exodus. We can pattern the sanctuary like in dwelling place because of God's salvation. Which is completed by Jerusalem Temple.
So David Messiah is the one who accomplishes Exodus, New Exodus, and as a result of it, we will see a sanctuary like in dwelling place. So and that is captured by the phrase restored to David 10. And what are the elements of this David 10 that is restored? I see three things.
And all those three things are based on the connection of Exodus story and second Samuel 7. First element is a sacred worship aspect, a sacred worship of Israel God. Now that's what the sanctuary like in dwelling place refers to. And there is the people in dwelling in that area because God is leading the same people into the Ma'oli mountain, into the sanctuary.
So in dwelling of the people, there is another element. So that's the second element. And the third element is the reign of David, David Messiah. Because it is, Exodus story is completed by David.
And that will be as could as psychologically fulfilled by the Messiah. So we will have three elements. The sacred worship of Israel is God and the reign of David, David King and indwelling of the people. And then we see that those three elements are related to the church.
So the symbolism of the restored David 10 has a strong overlapping with the church. And particularly in this church, we have Jewish and Gentile people together because of the apathetic nature, because of God's own power, the cleansing them into this worship space. So it's not a people, but there's a strong overlapping between this symbolism of David 10 and the church. And then there's another overlapping, you know, it's overlapping with the kingdom of God.
Kingdom of God is a Jewish notion. And because God will be king through the king of Zion. So there's a kingdom of God as a Jewish notion. And the restored David 10 is in which we have both Jewish people and Gentile people joining this worship space.
Because of that, David 10, the restored David 10 is no way how the Jewish notion of kingdom of God is interacting with the larger, Greco-Roman world. So there's a strong overlapping with the kingdom of God, but in a way that interacts with the Greco-Roman world. So that's how the American messiah is interacting with the Greco-Roman world. He is a Jewish messiah, but he's interacting with the larger Greco-Roman world through the notion of this restored David 10 in which both Jews and Gentiles join.
What would you say is Luke's main message in his gospel? You know, based on what I just said, you know, and I actually agree with Sterling. I see both Luke and Acts together as a historiography. So what Luke does there is he wants to show the origin of the way movement as the true air of Israel's faith and its implications to the larger Greco-Roman world as a way of salvation in the midst of the expectation that the God of Israel will visit the entire world through the messiah, through the messiah.
So that's what he wants to do. So it's the historiography, but he has based on this Jewish understanding, but he's interacting with the larger Greco-Roman world. So basically, I think the historiography approach is the best way to capture the entire necessary Luke and Acts. Before we let you go, would you tell us what else you're working on these days?
Any further publications? Yeah, I'm working on, you know, I think I found this notion of the content of the restorative content is so fascinating. And I'm working more on that. I already published two articles about it.
One is the implication of this David 10. And first one, which was published in Lord of the Testamentum, it's about, you know, making a connection between restorative content and poor as a tent maker. You know, because, you know, lexical study shows that, you know, it's really hard to pinpoint what exact job it is, you know, what does mean by tent making. So why is it so ambiguous?
Well, we just think that it's a tent maker, but when we do a lexical study, it's kind of ambiguous. So I see there is some sort of double encounter, you know, poor as a worker of tent making in connection with the restored, the tent to the larger Greco-Roman world. And that is the first example. And second one is published in JBL.
It's about the epistolic decree, you know, the prohibiting a Gentile convert from eating a blood and, you know, a strength of things or something like that. I see that epistolic decree is a reflection of the Holy Land Sentry T. And why? Because, you know, as far as Gentiles could be in the restored to the weekend, they can join the Holy Land Sentry T.
That was before it was impossible. But as far as they are in the restored to the big tent, they could join the monotheistic confession of Israel God, which requires sanctity, which is reflected in Leviticus 1718 in the holiness of the land. So I see from the epistolic decree, the connection, you know, as far as the Taz are in the restored to the tent, they could join the monotheistic holy and sanctity. And so, in animal, currently working on temple, a Jerusalem temple, in comparison with second megadies and just as well.
And all these things together, you know, I'm aiming at writing another Mardroft about how Luke is transforming Jewish spaces, like Jewish spaces of temple, Jewish spaces of the land, Jewish spaces of the Gentile land, the sea, you know, those kinds of things. So that's what I'm currently working on. And it's a related but separate work is I want to suggest a notion of cosmological impurity. You know, we have different forms of impurities, like, you know, more impurity and between purity.
And what about the purity that is related to demons? You know, in the gotho stories, they are just mentioned as unclean spirit. But what kind of impurities is it? So I just want to work on this new concept.
I just want to work back and suggest that. And then I want to make a connection between that new citizen to the Jewish spaces as well later in the future. So those are the things that I'm currently working on. So it's been a delight speaking with you about your work.
Thank you so much for joining us. Thank you, Michael, for having me. Friends, you've been listening to new books and biblical studies, a channel of the new books network. Until next time, goodbye.