Cosmic Covenant" in the Letter to the Hebrews
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Jesus Christ: Perpetuator of the Mosaic Covenant
JESUS CHRIST: PERPETUATOR OF THE MOSAIC COVENANT Submitted in partial fulfillment of the requirements for graduation with honors to the Department of Theology, Carroll College Helena, Montana by Patricia H. Nelson April 1986 lC®RET E L,BRARY CARROLL COLLEGE 5962 00083 291 This thesis for honors recognition has been ii TABLE OF CONTENTS I. INTRODUCTION ................................ 1 Mosaic Covenant .......................... 1 Christian Covenant ........................ 2 II. COVENANT IN JUDAISM ...................... 3 The Period of the Patriarchs............. 5 The Tribal Confederacy ................... 6 The Age of Kings.......................... 8 The Two Kingdoms.............................10 Covenant and Judgment .................... 10 The Prophets and Covenant.................. 11 Amos Hosea Isaiah Micah Jeremiah Ezekiel Summary..................................... 15 III. COVENANT IN CHRISTIANITY.................... 16 Christology................................. 16 Baptism of Jesus............................. 17 Ministry of Jesus...........................17 The Beatitudes............................... 19 The Twelve Apostles........................ 20 IV. ARK OF THE COVENANT CONTINUED IN JESUS . 20 The Holy Place and Holy of Holies .... 21 The Four Types ofO ffering................... 26 Jesus, Mediator of the New Covenant ... 27 V. CONCLUSION................................... 28 BIBLIOGRAPHY .............................. 30 iii I. INTRODUCTION Holy Scripture is rooted in covenant theology. The "berit" of the Old and -
1 Calvin and Witsius on the Mosaic Covenant
1 1 Calvin and Witsius on the Mosaic Covenant J. V. FESKO hen it comes to the Mosaic covenant, an ocean of ink has been spilled by theologians in their efforts to relate it both to WIsrael’s immediate historical context and to the church’s exis- tence in the wake of the advent of Christ. Anthony Burgess (d. 1664), one of the Westminster divines, writes: “I do not find in any point of divinity, learned men so confused and perplexed (being like Abraham’s ram, hung in a bush of briars and brambles by the head) as here.”1 Among the West- minster divines there were a number of views represented in the assembly: the Mosaic covenant was a covenant of works, a mixed covenant of works and grace, a subservient covenant to the covenant of grace, or simply the covenant of grace.2 One can find a similar range of views represented in more recent literature in our own day.3 In the limited amount of space 1. Anthony Burgess, Vindicae Legis (London, 1647), 229. 2. Samuel Bolton, The True Bounds of Christian Freedom (1645; Edinburgh: Banner of Truth, 2001), 92–94. 3. See, e.g., Mark W. Karlberg, “Reformed Interpretation of the Mosaic Covenant,” Westmin- ster Theological Journal 43.1 (1981): 1–57; idem, Covenant Theology in Reformed Perspective (Eugene, OR: Wipf and Stock, 2000), 17–58; D. Patrick Ramsey, “In Defense of Moses: A Confes- sional Critique of Kline and Karlberg,” Westminster Theological Journal 66.2 (2004): 373–400; 25 Estelle Law Book.indd 35 12/12/08 3:36:48 PM 26 J. -
Covenant in Judaism and Christianity
168 Theological Trends Covenant in Judaism and Christianity Dan Cohn-Sherbok HE CONCEPT OF ISRAEL AS GOD'S CHOSEN PEOPLE has been a constant T feature of Jewish thought from biblical times to the present. In the Bible the Hebrew root 'bhr' (to choose) denotes the belief that God selected the Jewish nation from all other peoples. As the Book of Deuteronomy declares: 'For you are a people holy to the Lord your God: the Lord your God has chosen you to be a people for his own possession out of all the peoples that are on the face of the earth' (Deut 7:6). According to Scripture, this act was motivated by divine love: It was not because you were more in number than any other people that the Lord set his love upon you and chose you for you were the fewest of all peoples; but it is because the Lord loves you. (Deut 7:7-8) Such love for Israel was later echoed in the synagogue liturgy, especially in the prayer for holy days, which begins" Thou hast chosen us from all peoples; thou hast loved us and found pleasure in us and hast exalted us above all tongues; thou hast sanctified us by thy commandments and brought us near unto thy service, O king, and hast called us by thy great and holy name. Through its election Israel has been given an historic mission to bear divine truth to humanity. Thus, before God proclaimed the Ten Commandments on Mount Sinai, he admonished the people to carry out this appointed task: You have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to myself. -
Cleansing the Cosmos
CLEANSING THE COSMOS: A BIBLICAL MODEL FOR CONCEPTUALIZING AND COUNTERACTING EVIL By E. Janet Warren A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham November 14, 2011 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSRACT Understanding evil spiritual forces is essential for Christian theology. Evil has typically been studied either from a philosophical perspective or through the lens of ‘spiritual warfare’. The first seldom considers demonology; the second is flawed by poor methodology. Furthermore, warfare language is problematic, being very dualistic, associated with violence and poorly applicable to ministry. This study addresses these issues by developing a new model for conceptualizing and counteracting evil using ‘non-warfare’ biblical metaphors, and relying on contemporary metaphor theory, which claims that metaphors are cognitive and can depict reality. In developing this model, I examine four biblical themes with respect to alternate metaphors for evil: Creation, Cult, Christ and Church. Insights from anthropology (binary oppositions), theology (dualism, nothingness) and science (chaos-complexity theory) contribute to the construction of the model, and the concepts of profane space, sacred space and sacred actions (divine initiative and human responsibility) guide the investigation. -
Rereading Paul on Circumcision, Torah, and the Gentiles Asha K
A Seal of Faith: Rereading Paul on Circumcision, Torah, and the Gentiles Asha K. Moorthy Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Asha K. Moorthy All rights reserved ABSTRACT A Seal of Faith: Rereading Paul on Circumcision, Torah, and the Gentiles Asha K. Moorthy It is generally held that the Apostle Paul dismissed the rite of circumcision for Gentiles. This dissertation, however, offers a different perspective. Through examination of relevant sources regarding the role of circumcision in conversion along with consideration of Philo of Alexandria’s depiction of Abraham as an exemplar of and for the proselyte, this project will suggest that Paul, in Rom 4:11‐ 12, uses the example of Abraham in order to explain the value of circumcision for Jews as well as for Gentiles. It will be argued, moreover, that Paul’s objections to circumcision, as found in Romans as well as in Galatians, Philippians, and 1 Corinthians, were not to the rite per se but rather to the notion that circumcision was necessary for entering the Abrahamic covenant, “becoming a Jew,” justification, salvation, spiritual transformation, protection or identity in Christ. A case will be made, moreover, that in Paul’s day there were two competing forms of circumcision and that Paul was opposed to the more radical procedure. Finally, divergences in Paul’s handling of the topic of circumcision in different letters will be explained through attention to particular audience concerns. TABLE OF CONTENTS Chapter 1: Introduction 1 1. -
Not a Covenant of Works in Disguise” (Herman Bavinck1): the Place of the Mosaic Covenant in Redemptive History
MAJT 24 (2013): 143-177 “NOT A COVENANT OF WORKS IN DISGUISE” (HERMAN BAVINCK1): THE PLACE OF THE MOSAIC COVENANT IN REDEMPTIVE HISTORY by Robert Letham READERS WILL DOUBTLESS be aware of the argument that the Mosaic covenant is in some way a republication of the covenant of works made by God with Adam before the fall. In recent years, this has been strongly advocated by Meredith Kline and others influenced by his views. In this article I will ask some historical and theological questions of the claim. I will also consider how far Reformed theology, particularly in the period up to the production of the major confessional documents of the Westminster Assembly (1643-47), was of one mind on the question. 2 I will concentrate on the argument itself, without undue reference to persons.3 1. Herman Bavinck, Reformed Dogmatics, Volume 3: Sin and Salvation in Christ (Grand Rapids: Baker Academic, 2006), 222. 2. Apart from the works of Kline, cited below, others have addressed the matter in some detail - Mark W. Karlberg, “The Search for an Evangelical Consensus on Paul and the Law,” JETS 40 (1997): 563–79; Mark W. Karlberg, “Recovering the Mosaic Covenant as Law and Gospel: J. Mark Beach, John H. Sailhammer, and Jason C. Meyer as Representative Expositors,” EQ 83, no. 3 (2011): 233–50; D. Patrick Ramsey, “In Defense of Moses: A Confessional Critique of Kline and Karlberg,” WTJ 66 (2004): 373–400; Brenton C. Ferry, “Cross-Examining Moses’ Defense: An Answer to Ramsey’s Critique of Kline and Karlberg,” WTJ 67 (2005): 163–68; J. -
Biblical Cosmology: the Implications for Bible Translation
Journal of Translation, Volume 9, Number 2 (2013) 1 Biblical Cosmology: The Implications for Bible Translation John R. Roberts John Roberts is a Senior Linguistics Consultant with SIL International. He has a Ph.D. in Linguistics from University College London. From 1978 to 1998 John supervised the Amele language project in Papua New Guinea during which time translations of Genesis and the New Testament were completed. John has taught graduate level linguistics courses in the UK, USA, Sweden, S. Korea and W. Asia. He has published many articles in the domains of descriptive linguistics and Bible translation and several linguistics books. His current research interest is to understand Genesis 1–11 in an ancient Near East context. Abstract We show that the creation account in Genesis 1.1–2.3 refers to a worldview of the cosmos as the ancient Mesopotamians and ancient Egyptians understood it to be. These civilisations left behind documents, maps and iconography which describe the cosmological beliefs they had. The differences between the biblical cosmology and ancient Near East cosmologies are observed to be mainly theological in nature rather than cosmological. However, the biblical cosmology is conceptually different to a modern view of the cosmos in significant ways. We examine how a range of terms are translated in English Bible translations, including ḥōšeḵ, təhôm, rāqîᵃʿ, hammayim ʾăšer mēʿal lārāqîᵃʿ, and mayim mittaḥaṯ lā’āreṣ, and show that if the denotation of these terms is in accordance with a modern worldview then this results in a text that has incongruities and is incoherent in the nature of the cosmos it depicts. -
Living Under Vacant Skies
Living Under Vacant Skies When, in the biblical cosmology, God creates heaven and earth, “heaven” names that part of creation in which God alone exer- cises dominion, and which we do not know intimately until we are at last fully reconciled to God. As our culture loses this sense Christian Reflection of heaven “over us,” it will be more than a change in how we A Series in Faith and Ethics picture the world in our minds. It will reshape the way we live. Prayer Scripture Reading: Acts 17:16-34 Responsive Reading† Not to us, O LORD, not to us, but to your name give glory, for Focus Article: the sake of your steadfast love and your faithfulness. Living Under Vacant Why should the nations say, “Where is our God?” Our God Skies is in the heavens; he does whatever he pleases. (Heaven and Hell, pp. 9- Their idols are silver and gold, the work of human hands. 17) They have mouths, but do not speak; eyes, but do not see. They have ears, but do not hear; noses, but do not smell. Suggested Article: They have hands, but do not feel; feet, but do not walk; Nothing But the Truth they make no sound in their throats. (Heaven and Hell, pp. 79- Those who make them are like them; 83) so are all who trust in them. We, who fear the LORD, will trust in the LORD! He is our help and shield. May you be blessed by the LORD, who made heaven and earth. The heavens are the LORD’s heavens, but the earth he has given to human beings. -
Religious Studies
RELIGIOUS STUDIES Religious Studies An Introduction to Themes in the Old Testament Unit AS 3 Specification Section Page Introduction 2 1. Covenant and Election 3 2. The Career of King David and the Purpose of the Davidic Narratives 7 3. The Relationship Between Kingship and Prophecy 10 4. Prophecy and the Prophet Amos 13 5. Other Aspects of Human Experience 15 Glossary 23 RELIGIOUS STUDIES Introduction In using the following materials it should be noted that: • The web-sites are intended only to prompt discussion • Each comes with its particular perspective and other perspectives must be considered (see the definition of “Hermeneutics” in the glossary) • The substantive notes for each theme of this course contain a much more in-depth discussion in light of scholarly opinion and debate • The book by Birch, Brueggemann, Fretheim, and Petersen, A Theological Introduction to the Old Testament, should also be consulted pg 2 RELIGIOUS STUDIES 1. Covenant and Election Learning Objective – demonstrate knowledge and understanding of, and critically evaluate the term covenant, including: the theological concept, context, and purpose of covenants including God’s election and call of the ‘chosen people’ as shown in the Noahic (Genesis 9:1–17), Abrahamic (Genesis 12:1–9, Genesis 17:1–27) and Mosaic (Exodus 19:1–15, Exodus 20:1–17) covenants. © Saklakova/iStock/Thinkstock.com A covenant is a solemn and binding treaty or agreement. Covenants can be conditional/ bilateral or unconditional/unilateral. There are four main covenants in the Old Testament: the Noahic, Abrahamic and Davidic, which are unconditional/unilateral; and the Mosaic, which is conditional/bilateral. -
The Mosaic Covenant
TMSJ 10/2 (Fall 1999) 213-232 THE MOSAIC COVENANT William D. Barrick Professor of Old Testament The Mosaic Law is one of six covenants that God made with Israel, all six of which have five concepts in common: their authority resides in Him, they all came at a time of crisis, no covenant nullifies a previous one, salvation from sin is not obtained by keeping any covenant, and significant negative events followed the instigation of each. The theological context of the Mosaic Covenant is Israel’s election by grace and the redemptive context God’s deliverance of Israel from Egypt. The content of the covenant follows the pattern of the ancient suzerainty treaty. The covenant was the most conditional of all the covenants, and like all the covenants, it promised blessings for obedience and curses for disobedience. The covenant addressed itself to Israel and Israel alone with its divinely authoritative rules that stipulated standards of righteousness. No one can justly separate the moral, civil, and ceremonial parts of the Law from each other; it is a unit. The Law has no authority over Christians because it has been fulfilled by the death of Christ. * * * * * Divine revelation is saturated with pertinent theological pericopes. The pericope containing the Mosaic Covenant is a very important OT passage. Exodus 19–24 had a significant impact on the writers of both the OT and the NT: There is no way to describe adequately the canonical implications of Exodus 19–24. Everyone from Moses (Deut 5:6-21), to Jeremiah (Jer 7:1-15), to Jesus (Mt 5–7), to Peter (1 Pet 2:9), and every other biblical writer who has anything to say about covenant, morality and relationship to God reflects directly or indirectly on this passage.1 1Paul R. -
Heaven and Hell These Guides Integrate Bible Study, Prayer, and Worship to Help Us Treat the Transcendent Realities of Heaven and Hell Carefully and Seriously
Study Guides for Heaven and Hell These guides integrate Bible study, prayer, and worship to help us treat the transcendent realities of heaven and hell carefully and seriously. The guides can be used in a series or individually. Christian Reflection You may reproduce them for personal or group use. A Series in Faith and Ethics Living Under Vacant Skies 2 As our culture loses the thought of heaven “over us,” how does that shape the way we live? A world left without a vision of the transcendent is a world of struggles without victory and of sacrifice without purpose. To understand this is also to understand in a new way the task of the church. The Virtue of Hope 4 If we are to pursue our moral life seriously, we need a transcendent hope that is not based on human capacity for self-improvement. We have grounds in our faith for such a hope, both at the individual level and at the level of society. Heaven is Our Home 6 Is our true home in heaven, and we are merely sojourners on earth? Or are we genuinely citizens of the earth? Where is our true home? The biblical message is that heaven is our true home, but heaven begins here on earth as the Holy Spirit transforms us into a community that manifests love. Unquenchable Fire 8 We have many questions about hell. We can begin to answer these questions by studying the biblical passages about Sheol, Hades, and Gehenna. The Gates of Hell Shall Not Preva il 10 The universe and our lives ultimately are bounded by God’s unfathomable love and righteousness. -
Capitalization Glossary1 Abrahamic Covenant Age AD
Capitalization Glossary1 Abrahamic Covenant Age AD (Latin abbreviation for “in the year of our Lord”) goes before the date (AD 2014) Apostolic Age Bronze Age church age Iron Age Stone Age Almighty God amillennial, amillenarian Ancient Near East the Antichrist anti-Christian antichrists (many) the Apocrypha (but: apocryphal) apostle(s) (but: the Twelve Apostles, the Twelve) apostolic archaeology ark (any reference) Ascension (specific biblical event) Atonement (of Christ) BC (English abbreviation for “before Christ”) goes after the date (586 BC) Beatitudes believer-priests Bible biblical black theology body of Christ Book of books (Bible) book of Job a book of the Bible book of life (mentioned in Rev. 20:15) Bread of Life bride of Christ Calvary Captivity (the Babylonian; others, lowercase) Catholics Catholicism (but: catholic, meaning universal) 1 For additional resource, see “Appendix A: Capitalization and Spelling Examples,” in The SBL Handbook of Style: For Eastern, Near Eastern, Biblical, and Early Christian Studies (Peabody, MA: Henrickson Publishers, 1999), 154-65. 1 chapter (general term) Chapter 6 (specific chapter) charismatic chief priest(s) children of Israel Christ Child Christian education (but: Department of Christian Education) Christlike Christological Christology Christ’s kingdom church (both universal and local) the early church fathers (but: the Fathers) the commandments (capitalize only when referring to the whole Decalogue: Ten Commandments, but: first commandment) commencement communion (the ordinance) communists,