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“Sin of the Fathers Upon the Children to the Third and Fourth Generation”: an Appraisal of Exodus 20:5 and Deuteronomy 5:9 I

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“Sin of the Fathers Upon the Children to the Third and Fourth Generation”: an Appraisal of Exodus 20:5 and Deuteronomy 5:9 I “Sin of the Fathers upon the Children to the Third and Fourth Generation”: An Appraisal of Exodus 20:5 and Deuteronomy 5:9 in Relation to an African Theological Understanding of Original Sin Dissertation submitted for the Degree of Doctor of Philosophy in Old Testament at the Faculty of Theology, Stellenbosch University By Zachariah Bulus Takore Promoter Prof. H.L. Bosman March 2017 Stellenbosch University https://scholar.sun.ac.za Declaration By submitting this thesis electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Signature __________________________________________ Date _______________________________________________March 2017 Copyright © 2017 Stellenbosch University All right reserved ii Stellenbosch University https://scholar.sun.ac.za Abstract Although the second commandment takes a stand against idolatry, it raises the issue of sin of the father being transferred upon the children to the third and fourth generation as a form of divine retribution. The first chapter presents the hypothesis that the Decalogue has provided a primary literary context for comparing two versions of it. Social rhetorical analysis was applied as a multidimensional methodology to appraise both texts for their relevance in Africa. Chapter Two presents a research survey on sin and original sin. Comparison of both concepts revealed that sin of the fathers upon the children is a method of indicating original sin. Just as one man’s sin affects all, sin of the fathers also affects their children. The ancient treaty proposed that one is blessed on the condition that one obeys, and cursed or punished for sin. This is traceable in the Decalogue and has been adopted among the Tyap in the southern Kaduna context, in the view that what affects one, affects all, whether that be dignity or shame. Africans believe that those who obey will be venerated as ancestors, and enjoy a mark of inter-generational honour from the ancestor to the living. The third and fourth chapters appraise the Decalogue using social rhetorical analysis. Chapter Three focused on Deuteronomy Five while Chapter Four was on Exodus 20. These chapters provided the literary context for comparing and analysing the concept of sin of the fathers upon the children. I argued that the covenant context fits the first Decalogue and the ancient treaty context, while the holiness context fits the second Decalogue and the Second Temple era. The theory of corporate and individual responsibilities was applied in an appraisal of sin of the fathers for African understanding of original sin. In the final chapter and conclusion, I argue for the etiological nature of sin and the reasons for its continuation across generations of humanity. This research discovered that divine justice was not administered first corporately and later individually, as alleged by Ezekiel and Jeremiah; one form did not exist before the other (dispensationally). This study concludes that both responsibilities co-existed. Where scholars like Miller, Propp, Dozeman, Kaminsky, Duke and others were implicit, I have argued explicitly for the co-existence of corporate and individual responsibility. The two existed side by side and were applied simultaneously. This finding regarding the co-existence of both forms of divine retribution is the contribution of this thesis to Old Testament biblical research. iii Stellenbosch University https://scholar.sun.ac.za In like manner, the Sabbath co-existed in both contexts; one did not replace the other. While Exodus/liberation served as motivation for the Sabbath in the covenant context, creation served as the motivation of the Sabbath in the priestly context. The priestly-holiness context influenced the Second Temple period; and without holiness, one can neither see God nor relate with him or enter the temple to worship God. The Sabbath identity of the Israelites was renewed by the theology of creation. Creation gave access to all human beings, including Africans from southern Kaduna, to participate in the worship of God. iv Stellenbosch University https://scholar.sun.ac.za Opsomming Hoewel die tweede gebod standpunt inneem teen afgodery, belig dit ook die vraagstuk van „sonde van die vader“ oorgedra aan die kinders, tot die derde en vierde geslag, as ‘n vorm van goddelike vergelding. Die eerste hoofstuk bied die hipotese dat die Dekaloog primêr ‘n literêre konteks verskaf om die twee weergawes van die Dekaloog te vergelyk. Sosio- retoriese analise is aangewend as ‘n multidimensionele metodologie om beide tekste te evalueer in terme van hul relevansie in Afrika. Hoofstuk Twee bied ‘n navorsingsopname oor sonde en erfsonde. In hierdie hoofstuk word beide begrippe vergelyk, en word bevind dat die sonde van die vaders wat besoek word aan die kinders, dui op erfsonde. Soos een mens se sonde almal raak, raak sonde van die vaders ook hul kinders. Die ou verbond het voorgehou dat mens geseën word op voorwaarde van gehoorsaamheid, en vervloek of gestraf word vir sonde. Die idee kan herlei word na die Dekaloog, en is so opgeneem onder die Tyap in die suide van Kaduna, in die opvatting dat wat een mens raak, almal raak, hetsy tot eer of tot skande. Afrikane glo dat gehoorsame mense na afsterwe vereer word as voorvaders, en ‘n dat eer tussen geslagte toegeken word tussen die lewendes en die voorvaders. Die derde en vierde hoofstukke beoordeel die Dekaloog deur middel van sosio-retoriese analise. Hoofstuk Drie fokus op Deuteronomium 5, en Hoofstuk Vier op Eksodus 20. Hierdie hoofstukke verskaf die literêre konteks vir vergelyking en analise van die konsep van „sonde van die vader“ oorgedra aan die kinders. Ek het aangevoer dat die verbond toepaslik is op die eerste Dekaloog en die antieke verbondskonteks, terwyl die heiligheidskonteks toepaslik is op die tweede Dekaloog en die Tweede Tempel-era. Die teorie van korporatiewe en individuele verantwoordelikheid is aangewend om ‘n Afrika-begrip van „sonde van die vader“, en erfsonde, te ondersoek. In die laaste hoofstuk en die gevolgtrekking, word betoog vir die etiologie van sonde en die rede van die voortsetting daarvan oor menslike geslagte heen. Hierdie navorsing het bevind dat Goddelike geregtigheid nie éérs korporatief, en later individueel, toegeskryf word, soos Esegiël en Jeremia beweer nie; die een bedeling het nie die ander voorafgegaan nie. Hierdie studie kon tot die gevolgtrekking kom dat beide vorms van verantwoordelikheid gelyktydig geldig was. Waar geleerdes soos Miller, Propp, Dozeman, Kaminsky, Duke en andere hierdie gedagte impliseer, het ek die gelyktydigheid van korporatiewe en individuele verantwoordelikheid eksplisiet aangevoer. Albei bestaan naas mekaar en is gelyktydig v Stellenbosch University https://scholar.sun.ac.za geldend. Hierdie bevinding, nl. die gelyktydigheid van beide vorms van vergelding is die bydrae van hierdie proefskrif tot Ou-Testamentiese Bybelnavorsing. Op soortgelyke gronde het die Sabbatsvoorskrifte in beide kontekste bestaan; die een het nie die ander vervang nie. Terwyl Eksodus/bevryding dien as motivering vir die Sabbat in die verbondskonteks, dien die Skepping as die motivering vir die Sabbat in die priesterlike konteks. Die priesterlike/heiligheidskonteks beïnvloed die Tweede Tempel-periode; en sonder heiligheid kan mens God nie sien of met God in ‘n verhouding tree nie, nóg die tempel binnegaan om God te aanbid nie. Die Sabbatsidentiteit van die Israeliete is hernu deur die Skeppingsteologie. Die skepping bied toegang aan alle mense, ook die Afrikane van suidelike Kaduna, om deel te neem in aanbidding van God. vi Stellenbosch University https://scholar.sun.ac.za Dedication This research is dedicated first to God for his grace upon my life, second to my parents, late Elder Bulus Takore and Mrs Rhoda Bulus Takore, (my father who died in 1997 and my praying mother at home) and third to my promoter, who supervised me like a father and a mentor. vii Stellenbosch University https://scholar.sun.ac.za Acknowledgement Praise God for his sufficient grace that pulled me through the period of my studies at Stellenbosch University. The Creator who had a plan for my life has made it possible to finalize this work and I remain grateful. My gratitude to the University and the Faculty of Theology for giving me an “atmosphere of hope” in which to do my PhD. The “Hope Bursary” was very helpful: it motivated me in various ways to concentrate on my studies. Thanks to the Dutch Reformed Church (DRC) support bursary it always assisted me to register, hence its significance to my studies. God will bless back and restore the purse of the DRC. Another helpful support I receive was the HB Thom Theology Bursary. Lastly, I appreciate the significant support of Scriptura: your financial support pulled me through the days and years I spent in school. May God use you to bless more people and may he sustain your project continuously. Permit me to show gratitude to my incomparable promoter whose illustration with lenses always reminded me of what to do, and how research ought to be done. Your supervision taught me a lot and I hope to do likewise unto others. I appreciate the relationship where I was corrected and encouraged to do more; today I feel like a better researcher. I see the change you have wrought in me and I have started using this knowledge to help my friends, even in the postgraduate programme. Appreciation to Mrs Daléne Bosman and Professor Hendrik L. Bosman for their immense support, there is no way we will forget you. Others that made this journey a success were the faculty members whose papers challenged me to work hard, Prof. L. Jonker, Prof. J. Claassens and Dr. N.
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