Nathan Goldbloom
Seattle Pacific University
Theo 6040
3-4-2011
Final Exam: Questions
1) God’s Grace In Genesis
Genesis is rich with narrative that displays the grace of God that we have been given. This unmerited favor for all humanity is revealed throughout the book of Genesis. I aim to show the grace of God, in the book of Genesis, comes in three places: The creation of humanity, a pattern of redemption, and finally the covenant relationship that God establishes.
Grace in first given in the gift of life. We are created in God’s image and the only creation to be called very good (Gen 1:31). Being created in the Imago Dei ultimately gives humanity many responsibilities, but brings about the favor of God in multiple forms. We are given the breath of life (Gen 2:7). The man is given purpose and work in the garden, tilling and keeping it (Gen 2:15). The man is to name all the creatures and to have dominion over the fish, birds and all creatures (Gen 1:28; 2:19). Humanity is also the only beings that a help mate is specifically created for (Gen 2:18). There is nothing that humanity does to earn the “image of God” and the responsibilities that result. These are given through the grace of God and show the favored place that humanity has. Favor is shown to humanity from the beginning through all of these actions.
Humanity’s merit of this status quickly comes into question as sin is brought into the world. The man and woman of the garden disobey the one command God has given them. What ought to happen as a result of this is death. While some argue that the death is of the soul,[1] it is clear that they avoid the physical death that would be merited. Instead God sends the man and women outside the garden, alive and clothed (Gen 3:20-24). God works to redeem creation after this point and begins a pattern of fall and redemption.
We see this pattern played out with the Cain murdering Abel. Cain falls by murdering his brother. Redemption comes in this story through the creation story being rebooted (Gen 5:1-5). Cain and Abel are no longer mentioned, but Adam is given a new son Seth. The pattern is continued with the story of Noah and the flood. The people have become inclined to evil (Gen 6:5). As a result God redeems humanity by beginning with a blameless man in Noah (Gen 6:9). Noah’s family is gracefully included even through it is only Noah who specifically had favor.
The pattern of fall and redemption seems to end with the Tower of Babel. The people gather together and ignore God’s command to fill the entire earth (Gen 9:1). Immediately after the transgression and judgment is the genealogy of Shem (Gen 11:9-10). By reading this canonically, we see that the rest of scripture is what God is doing to redeem creation from what has transpired in Genesis 1-11.[2] We have not merited it, yet we still are given God’s favor.
The covenant relationship God establishes with humanity also demonstrates God’s grace. The covenants are not like a contract where we must fulfill a part of a bargain to earn payment. This is not legalistic, but loving grace. The covenant made to Noah is a prime example of this as there is no action of humanity’s or any other creation when God pledges to never destroy all flesh through waters of a flood. (Gen 9:9-11)
Genesis gives us many different examples of God’s grace. The many narrative examples and the covenant relationship demonstrates the love of God through the unmerited favor we are shown.
4) Discuss the differences between an historical reading of Joshua and reading Joshua as Scripture.
As with any reading of the Bible, when we shift the focus of our interpretation it will have drastic impacts on what we get out of the text. “It is evident that the process of transmitting the historical traditions within the community of faith often ran in the face of a strictly historical handling of the material.”[3] The result leaves the historical approach with many interpretive problems when dealing with Joshua.
The first problem with reading this historically is it becomes a war annual, with long pauses and uneven story telling. There are large sections without any mentioning of battles or war like chapter 3-6. The largest problem is how the text explicitly states that there are no more people in the land (Joshua 21:43-45). Barely a chapter later we find out that there are nations left among them, and are warned to not marry or serve other Gods (Joshua 23:7). Historically, one of these has to be wrong- either all the people are gone, or they are not.
Historical reference, verification, and original authors are not the intent of reading we can see what Joshua says to us theologically. When we see the Bible, and the book of Joshua, as scripture it changes our interpretations of what is going on. The main shift in Joshua is from seeing the text as a war annual to seeing what God’s message for us now. There are many messages that come out when this shift is made.
Through the course of Joshua we see two groups focused on, the Canaanites and Israelites. Each is a metaphor. Israel represents God’s community as the elect, while the Canaanites are unelect.[4] Israel had to get rid of its enemies, but this is first done by making them friends.[5] The clearest case of this is that of Rahab.
Rahab is a prostitute that lives in a city, Jericho, that Israelite spies come to (Joshua 2:1). She symbolically represents everything Canaanite in the story and even infidelity to God.[6] Surprisingly, she then makes the most explicit faith confession in the entire book and knows the personal name of the LORD (Joshua 2:10-11). Rahab, and her family, are added to the Israelite family. This is demonstrated in Joshua by her saying a phrase, “God in heaven above”, that only Moses and Solomon say (Joshua 2:11), but also in the rest of scripture, as she is included in the Genealogy of Jesus (Matt 1:5). Rahab’s inclusion in the Israelite family goes beyond the historical understanding. Theologically, we can see that Israel is not just about race, but about being a community of faith. A faith that Rahab shows more than many Israelites.
Rahab’s inclusion is directly contrasted in Joshua with the quintessential Israelite with the perfect linage, named Akin. The text stresses this fact as his genealogy is recounted twice in a short time (Joshua 7:1, 18). He shows disobedience and is cut off from God’s elect. As a result of this contrast we can see that Israel’s identity as God’s elect goes beyond ethnicity.[7]
While a historical reading focuses on the military aspect of the text, it is clear that Joshua is not written to prove Israel’s mettle. Instead it is by God’s grace that the land is given to them (Joshua 24:12-13). Israel has not earned or won anything. Instead their response to God’s grace is that of obedience. Obedience to the Law of Moses is stressed early on, but made very clear when Joshua addresses the entire nation. Obedience in this case is three things: Fear the LORD, Serve the LORD, and do not serve any other Gods (Joshua 24:14). By following these three ways to be obedient, the Isrealites thankfully respond to God’s grace.
As we can see a historical reading limits our understanding to a war annual. Through a reading of Joshua as Scripture we can see the witness present to God’s revelation through Israel as the elect and Rahab’s inclusion in the elect.
7) On the assumption that Old Testament law is a response to God’s grace, how should a Christian appropriate such material?
A common way of looking at the Old Testament law is that of rules to keep the people alive. This is often how laws regarding leprous infections (Lev 14), sexual relations (Lev 18) and various statutes regarding how people are to treat one another and care for themselves, their food, and land (Lev 19) are explained. This view allows for part of scripture to be dismissed as inapplicable to modern day Christians, because the New Testament and modern technology. To take this view, we miss the seeing how the law is a response to God’s grace. By changing this perspective we see the Old Testament Law as scripture and can apply it to our lives today.
Before discussing the law we must first understand the relationship with God that is established. God’s grace has been demonstrated time and again throughout Genesis. We see God’s grace in the Garden when God clothes the man and women outside of the garden (Gen 3:20). God’s grace comes to Cain when he is not executed but marked and preserved (Gen. 4:15). The flood demonstrates God’s grace by the preservation of humanity and animals through representatives (Gen 9:1-7). God’s grace comes through in the covenant with Abram (Gen15:1-7) and rescuing the people from slavery in Egypt (Ex 15:1-19). These blessings are often recounted, especially before any laws or instructions are given. God gives the people a reminder of this grace and love shown before the Ten commandments are issued. “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Ex. 20:2).
Grace is then the foundation of the covenantal relationship that is established with Israel. The people did not earn this relationship, sometimes they almost lost it (Numbers 14:12, Exodus 32:10). Instead God blesses the whole world through demonstrating love and grace in Israel. “You shall be to me a kingdom of priests and a holy nation” (Ex. 19:6). Israel is made holy to represent God’s love to all the world.
As a result Israel is expected to respond in obedience to God. [8] Obedience is not a means to earn God’s favor, but instead a way to show gratitude and to become closer to God.[9] Being in relationship with God naturally brings blessings. When disobedience comes, then the people are pulling away from God and removing themselves from those natural blessings.
How then are Christians to appropriate this material and preach it to others? The Sermon on the Mount is a great example of how to teach the material, noting the covenantal relationship and the grace that is offered to all.
The first thing Jesus does is let people know how they are blessed. This is a reminder of the grace that God has given, which comes before any commandments are given. Then the people are called salt and light. They are to testify to the blessings and grace God has given them, just like when Israel is called a holy nation in Exodus. After the divine grace and covenantal relationship are established, Jesus continues by explaining how we show obedience to God through following the law.
Jesus counters the protestant view that the Old Testament laws have been abolished by the new covenant he establishes. Instead Jesus explains in the Sermon on the Mount, that he has come to fulfill the law, not to abolish even one letter (Matt 5:17-18). Jesus explains that even the least of these laws are to be taught and kept. We then cannot dismiss the law by any means.
Jesus goes after the heart, or intent of the law throughout the Sermon on the Mount. He explains that the laws, like those on adultery or murder, are not to be litigiously kept, but how we can follow them obediently in our heart. Jesus is helping people see what David explains in Psalm 51. God desires a clean heart through which we are able to have a close relationship. The law is to help us bend our will to that of God’s and we do this through obedience and repentance (Psalm 51:16-17).
Through using the Sermon on the Mount as an access point to the Old Testament laws, gives Christians today a grasp the theology of the laws. This brings the laws to life in our everyday lives by reminding us of how we show obedience to the grace and love that God has first given us.
8) OT as Scripture- Historical Critical Method makes a good servant but not a master.
There are many different ways to interpret scripture. A few main approaches to interpretation include the synchronic, diachronic, existential.[10] Each method that has been developed presents its own benefits and difficulties. The historical critical approach, or diachronic, is no different and consequently should be used as an aid and not the only tool of interpretation.
The historical critical method focuses on the origin and development of the text.[11] The method utilizes many means to achieve this purpose which include textual criticism, historical linguistics, form criticism, tradition criticism, source criticism, redaction criticism, and historical criticism.[12] Out of these tools can come great insight into the text. For example, linguistic analysis can end up helping readers understand the idioms and grammatical forms. This is especially helpful when looking at poetic literature like the psalms. It can change the way we read a passage to understand idioms, like in the story of Noah when Ham looked upon Noah’s nakedness (Gen. 9:22). When we examine the language in the passage, we find that this was a way of saying Noah was violated. This type linguistic insight is repeated time and again throughout the OT when we understand the language and imagery.
Another example of how the historical critical approach can help us gather a better understanding of scripture can be found tradition criticism. The traditions described within scripture change and grow over time. Realizing this can change the way we interpret and understand the text. One example is the use of liturgical and royal psalms.[13] These psalms take on a deeper understanding when the tradition and use of the Psalm is understood. A few examples of Psalms that have liturgical use are: Psalm 48 and 132 as processionals, 26:6 and 51:7 as ceremonial washings, 15 and 24 are used as entrance question and response.[14] This criticism has its limits though, as the ultimate goal of finding the original form of a tradition is about as likely as finding the original author and text.
While we can gain insights through the historical critical approach to the text, there are many limitations that make it unfit for the main, or only method of interpretation. The primary issue with the historical approach is the tendency to no longer see the text as scripture, but just literature or a historical text.
Seeing the Bible as scripture also allows to allow for and understand the “issues” of the text. While a historical approach would have an issue with two creation stories, a theological approach can understand the broader purpose of the stories as witnessing to God’s revelation. The historical approach cannot comment on the theological understandings that come from the text as they do not connect historically. Moreover, the approach has no frame work for addressing the subject of YHWH. The approach ends up with “methodological atheists.”[15] Instead of a strict historical approach, we must read the text theologically as scripture in the context of the Church.
Interpretation of scripture should be done as a part of the Church, with the Rule of Faith in mind. The scripture we have today is a result of the church. The Holy Spirit has sanctified these texts as scripture through the Body of Christ, the Church. As a result, it is in and through the Church that we determine what belongs in scripture and how to read it. The scripture then becomes the norm or guiding hand for the church.[16]
Interpretation of scripture as a part of the Church opens up the text in many ways. First, as the Churches norm, scripture has meaning for us today. All of Scripture is witness to revelation from God for us today[17], not just past generations as a historical interpretation limits us to. The text then becomes alive as it can be preached and applied today.
Bibliography:
Childs, Brevard S. Introduction to the Old Testament Scripture. Fortress Press, Philadelphia, 1979.
Ed. Outler, Albert C., Heitzenrater, Richard P. John Wesley’s Sermons: An Anthology. (Nashville: Abingdon Press. 1991)
Frank Spina. “Class 1.” Seattle Pacific University. Demary Hall. January 10, 2011.
Frank Spina. “Class 4.” Seattle Pacific University. Demary Hall. January 31st, 2011.
Frank Spina. “Class 8.” Seattle Pacific University. Demary Hall. February 28, 2011.
Gorman, Michael J. Elements of Biblical Exegesis: A Basic Guide for Students and Ministers. Peabody, Massachusetts: Hendrickson Publishers, 2009.
James Limburg, “Psalms, Book of,” in Vol. 5 of The Anchor Bible Dictionary (David Noel Freedman, ed.; New York, London, Toronto, Sidney, Auckland: Doubleday, 1992): 522-536.
Vanhoozer, Kevin J., ed.”Law.” Dictionary for Theological Interpretation of the Bible. Grand Rapids, Michigan: Baker Academic. 2005.
[1] Ed. Albert C Outler, Richard P. Heitzenrater, John Wesley’s Sermons: An Anthology. (Nashville: Abingdon Press. 1991), 113.
[2] Frank Spina. “Class 4.” (Seattle Pacific University. Demary Hall. January 31st, 2011)
[3] Childs, Brevard S. Introduction to the Old Testament Scripture. (Fortress Press, Philadelphia, 1979), 247.
[4] Frank Spina. “Class 8.” (Seattle Pacific University. Demary Hall. February 28th, 2011)
[5] Ibid.
[6] Ibid.
[7] Ibid.
[8] Vanhoozer, Kevin J., ed.”Law.” Dictionary for Theological Interpretation of the Bible. (Grand Rapids, Michigan: Baker Academic. 2005), 443.
[9] Ibid.
[10] Michael J. Gorman. Elements of Biblical Exegesis: A Basic Guide for Students and Ministers. (Peabody, Massachusetts: Hendrickson Publishers, 2009), 13-23.
[11] Michael J. Gorman. Elements of Biblical Exegesis: A Basic Guide for Students and Ministers. (Peabody, Massachusetts: Hendrickson Publishers, 2009), 15.
[12] Ibid.
[13] James Limburg, “Psalms, Book of,” in Vol. 5 of The Anchor Bible Dictionary (David Noel Freedman, ed.; New York, London, Toronto, Sidney, Auckland: Doubleday, 1992), 522-536.
[14] James Limburg, “Psalms, Book of,” in Vol. 5 of The Anchor Bible Dictionary (David Noel Freedman, ed.; New York, London, Toronto, Sidney, Auckland: Doubleday, 1992), 522-536.
[15] Frank Spina. “Class 1.” (Seattle Pacific University. Demary Hall. January 10, 2011).
[16] Ibid.
[17] Spina, first class
