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183 to kill him. David G. Horrell, “‘Honour Everyone . . .’ (1 Peter 2:17): The Social Strategy of 1 Peter and its Significance for Early Christianity,” views 1 Peter 2:17 as the message of the letter in nuce. Christians are to love the siblinghood, honor everyone, including the emperor, but fear only God. Ralph W. Klein, “Resist the King! The Attitude Toward the Emperor in Bel and Dragon and Daniel 1-6,” suggests that each of these accounts are quite critical of foreign kings, mocking them as naïve and hubristic. Stuart L. Love, “Spirit Aggression in the Gospel According to Luke,” uses an anthropological model of spirit aggression to understand Luke primarily to reflect a contest between those filled with a good spirit and those attacked by an evil spirit. James P. Mackey, “What Do the Twin Trials of Jesus Tell Us about Who and What He Was and Was Not?” argues that Jesus was condemned by the Sanhedrin in a legal trial (recorded only in John 11:47–53) in which he was convicted for asserting that he had more authority than Moses to interpret Torah. Bruce J. Malina, “Were There ‘Authors’ in New Testament Times?” contends that the concept of authorship derives from the 18th century and is not useful as a category for biblical scholarship. Halvor Moxnes, “Jesus Beyond Nationalism—In Light of Terrorism,” says that Jesus’ aims were to break through boundaries that distinguish “us” from “them” to form utopian spaces that are not monocultural, in contrast to much ideology underpinning modern nation states. John J. Pilch, “Cross-Cultural Psychology and the Bible: A Model for Understanding Jesus’ Psychological Development,” traces the stages of psychological development of life in MENA cultures. Richard L. Rohrbaugh, “The Social Function of Genealogies in the New Testament and Its World,” lists the many ways in which genealogies served to secure the honor status of groups in collectivist societies. Herman C. Waetjan, “Intimation of the Year of Jubilee in the Parable of the Wicked Tenants,” reads the parable as a mirror held up to elites that sought to get them to view themselves as the tenants, rather than their customary role of absentee owners. The parable suggests that God will remove them and install the poor, indebted peasants on the land in their places. Robert Louis Wilken, “1 Peter 2:13-17 and Martydom,” suggests that 1 Peter’s distinction between honoring the emperor and fearing God provided a rationale for martyrs to refuse worship to the emperor. Ritva H. Williams, “The Interests of the Shrewd Steward and His Interpreters,” shows, through the use of ideological criticism, that the steward in the parable (Luke 16:1-8a), is the character for whom interpreters from the 5th to the 16th century viewed as the character to be emulated. This collection is an interesting mix of articles on topics that cover some, though not all, of Jack Elliott’s range of interests. It is most suitable for graduate students and biblical scholars, though some of the articles would be suitable for incorporation into a course for advanced undergraduates. Eric Stewart Augustana College Rock Island, IL 61201