Reviewed by:

• Jesus Wept: The Significance of Jesus' Laments in the New Testament by Rebekah Eklund
• June Dickie

Rebekah Eklund is Assistant Professor at Loyola University, Maryland, USA. Her book grew out of her Th.D. dissertation at Duke Divinity School in 2012. The questions driving her study arise from the observation that most literature calling for the theological recovery of lament seems to be based on OT texts (1). Her conclusion is that, in the NT, "[l]ament has been altered, but by no means diminished" (2).

Eklund's book comprises seven chapters, in a dense 172 pages. The first chapter seeks to bridge lament in the NT to that in the OT. She notes: "While I find the form-critical description of the lament psalm helpful for describing the basic pattern of lament, I adopt a somewhat broader and more flexible definition for lament" (6 n. 5). I see her "flexible definition" of "lament" as problematic and refer to it again in my conclusion. At times, her definition of lament seems to refer to petition only (16–17); at other times, to confession of sin (6, 10), intercession (98–104) or mourning/grief (54). [End Page 161] Essentially, she sees two strands in Israel's laments (10), namely protest (13) and penitence or "mourning over human sinfulness" (105). However, she argues that the first-century context (particularly the presence of Stoic philosophy and the NT teaching of the "theology of the cross") exerted pressure against "lament as protest" (12). Nevertheless, she does acknowledge that "[s]ome of the postexilic penitential prayers contain notable undercurrents of protest" (11), and she gives examples from Ezra and Isaiah. In chapter 2, Eklund refers to a teaching in the NT (i.e., that of long-suffering and perseverance with joy) that seems to mitigate against the practice of protesting lament. She notes: "Theological factors internal to the NT redirected lament into patience" (16). However, she does acknowledge that "patient endurance is not a passive practice," and that "lament includes steadfast endurance … while still giving voice to pain" (16).

The main body of the book (chs. 2–5) is concerned with the laments of Jesus, which she claims are "the most significant form that lament takes in the NT" (3), with "Jesus Christ embod[ying] the full pattern of lament" (2). She holds that the nature of Jesus's laments (and the nature of lament in the NT and in Christian tradition) depends on Jesus's identity as being fully human and yet divine (3). Her focus is largely on the Gospels, with brief references to Hebrews. This somewhat negates her concern that NT scholars, when studying lament, should "consider the whole NT" (2–3), but it does fit with the focus indicated by her subtitle ("Jesus' laments").

In chapter 2, Eklund provides an exegetical study of the key lament texts in the passion narratives of all four Gospels. She links Jesus's petition in the Garden of Gethsemane, Jesus's weeping at the death of Lazarus and Jesus's lament from the cross with particular psalms of lament (Pss 22, 31, 69). She acknowledges (e.g., 49) that the quotations and allusions are tenuous at times, but she offers a detailed analysis of how the different Gospel writers use lament psalms to present a particular view of Jesus's death.

In the next three chapters, Eklund gives detailed attention to Jesus lamenting, first as a human being (ch. 3), second as messianic king, priest and prophet (ch. 4), and third as the divine Son of God (ch. 5). She claims that Jesus's humanity supports "lament's function as protest against injustice and oppression," whereas Jesus in his role as Messiah supports the notion of lament as penitence for sin (52) or as "prophetic mourning" (105). In chapter 5, when she addresses the "lament of the mediator," the examples she provides (of Abraham and Moses) are essentially those of intercession rather than "lament" (93–96). She...

审核人：

• 耶稣哭泣：新约中耶稣哀叹的意义作者：丽贝卡·埃克伦德（Rebekah Eklund）
• 六月迪基

Rebekah Eklund是美国马里兰洛约拉大学的助理教授。她的书源于她的博士 该论文于2012年在杜克大学神学院（Duke Divinity School）上发表。促使她进行研究的问题源于以下观察结果：大多数要求哀叹的神学恢复的文献似乎都是基于旧约经文（1）。她的结论是，在新约中，“ [a]元素已被更改，但丝毫没有减少”（2）。

埃克伦德的书共七章，共172页，密密麻麻。第一章试图将新约中的哀悼与旧约中的哀悼联系起来。她指出：“虽然我发现哀叹诗的形式上的批判性描述有助于描述哀叹的基本模式，但我对哀叹采用了更为宽泛和灵活的定义”（6 n。5）。我认为她对“哀叹”的“灵活定义”是有问题的，并在我的结论中再次提及。有时，她对哀叹的定义似乎仅是指请愿（16-17）。在其他时候，认罪（6、10），代祷（98-104）或哀悼/悲痛（54）。[结束页161]本质上，她在以色列的哀叹中看到了两个方面（10），即抗议（13）和pen悔或“为人类的罪过哀悼”（105）。但是，她认为，第一世纪的情境（特别是斯多葛哲学的存在和《十字架的神学》的新约教导）对“感叹为抗议”施加了压力（12）。然而，她确实承认“流放后的一些it悔祈祷中包含明显的抗议暗流”（11），她举了以斯拉和以赛亚的例子。在第2章中，Eklund提到了新约中的教义（即长期忍受和持之以恒的教义），似乎减轻了抗议哀叹的行为。她指出：“新约内部的神学因素使哀叹变成了耐心”（16）。然而，

该书的主体（第2-5章）与耶稣的哀叹有关，她称耶稣为“哀悼在新约中最重要的形式”（3），其中“耶稣基督信奉耶稣的哀悼”。完整的感叹模式”（2）。她认为，耶稣的哀叹的本质（以及新约和基督教传统中哀叹的本质）取决于耶稣的身份，即他是完全人性但又神圣的（3）。她主要关注福音，并简要提及希伯来书。这在某种程度上消除了她对新约学者在研究哀叹时应该“考虑整个新约”的担忧（2-3），但这确实与她的副标题（“耶稣的哀叹”）所指出的重点相吻合。

在第二章中，埃克伦德对所有四本福音书的激情叙事中的主要哀叹文本进行了训tical性研究。她将耶稣在客西马尼园中的请愿，耶稣在拉撒路死后的哭泣和耶稣从十字架上的哀叹与特定的哀悼诗联系起来（诗篇22、31、69）。她承认（例如49岁）引文和典故有时是微不足道的，但她提供了详细的分析，说明不同的福音书作家如何用哀叹诗来表达对耶稣之死的特殊看法。

在接下来的三章中，埃克伦德特别关注耶稣的哀叹，首先是人类（第3章），其次是弥赛亚国王，祭司和先知（第4章），第三是神的圣子（第3章）。 5）。她声称耶稣的人性支持“哀叹的作用是对不公正和压迫的抗议”，而耶稣在扮演弥赛亚的角色中则支持哀叹是对罪的pen悔（52）或“预言哀悼”（105）。在第5章中，当她谈到“调解人的哀叹”时，她提供的例子（亚伯拉罕和摩西的例子）本质上是代祷而不是“哀叹”（93-96）。她...