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Election, Ethnicity and the Interpretation of Scripture in Romans 9 Robert Bruce Foster Marquette University

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Election, Ethnicity and the Interpretation of Scripture in Romans 9 Robert Bruce Foster Marquette University Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Renaming Abraham's Children: Election, Ethnicity and the Interpretation of Scripture in Romans 9 Robert Bruce Foster Marquette University Recommended Citation Foster, Robert Bruce, "Renaming Abraham's Children: Election, Ethnicity and the Interpretation of Scripture in Romans 9" (2011). Dissertations (2009 -). Paper 151. http://epublications.marquette.edu/dissertations_mu/151 RENAMING ABRAHAM‘S CHILDREN: ELECTION, ETHNICITY, AND THE INTERPRETATION OF SCRIPTURE IN ROMANS 9 by Robert B. Foster, BA, MA A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December 2011 ABSTRACT RENAMING ABRAHAM‘S CHILDREN: ELECTION, ETHNICITY, AND THE INTERPRETATION OF SCRIPTURE IN ROMANS 9 Robert B. Foster, BA, MA Marquette University, 2011 In this study, I attempt to reconstruct Paul‘s pre-epistolary exegesis of Genesis that I hypothesize lies beneath Rom 9. This exegesis goes beyond the discussion of the patriarchs in Rom 9:6-13 and supports the reconfiguration of God‘s family in Rom 9:24- 29. It enables Paul to view Israel as simultaneously chosen and rejected by God. Adopting a method from Carol Stockhausen, I offer several criteria to establish this project‘s legitimacy. The Pauline exegesis that I propose is plausible to the extent that (1) it is rooted in his text; (2) it is historically credible; (3) it illuminates the argument in Rom 9; and (4) it resolves difficulties elsewhere in Romans. Throughout his letters, Paul uses the stories of Abraham to create textual space in Genesis for Gentile believers in Christ. Outside of Romans, this results in an ethnically undifferentiated ―Israel of God‖ (Gal 6:16). In Rom 4, however, Jews and Gentiles constitute separate lines of descent within one Abrahamic family. In Rom 9, Paul resumes this mode of locating Gentiles among Abraham‘s children. The pentateuchal texts elucidating the election of the patriarchs (9:7, 9, 12) and the prophetic quotations vindicating God‘s inclusive call (9:25-29) are connected to each other by several links. If these are valid, then Hosea and Isaiah do not stand alone but extend and subvert the pattern of the chosen and rejected sons that Paul finds in Genesis. By juxtaposing texts from Torah and the Prophets, he creates separate genealogies yet intertwined destinies for Jewish and Gentile descendants of Abraham. I seek to substantiate this hypothesis by arguing for the following claims, each corresponding to a recognized exegetical problem. First, Paul reads Gentiles into Hosea by typologically identifying them with Abraham‘s excluded children. Second, Paul presumes that they will inherit Abraham‘s territorial promise. Third, Paul uses the Isaian texts that speak of a remnant to effect a division within Israel. Fourth, Paul derives his theology of the remnant from Genesis rather than Isaiah. Finally, Paul‘s mode of argument, which seems to make contrary statements concerning Israel‘s chosen status, reenacts the ironic narrative of patriarchal election. ACKNOWLEDGMENTS Robert B. Foster, BA, MA The road which led me from my entry into doctoral work to the production of this dissertation has been long, circuitous, and filled with unexpected—and sometimes unpleasant—surprises. I could have never have made the journey without support from many people. I came to Marquette to study under Dr. Carol Stockhausen. I did not know that I was to have the unfortunate privilege of being among her final students. I was not particularly familiar with her work when I arrived, but I soon learned that she possesses a powerful capacity to expose the intricacies of ancient texts. Her ability to follow the logic of Paul‘s argument and trace its scriptural roots left me breathless. When she entered into semi-retirement, Marquette‘s loss became my fortune. It provided me with an unparalleled opportunity to pour over Pauline texts with her for hours in sessions that sometimes left me dazed. She became a model scholar, and I hope to honor her here not by repeating her own views, but by aspiring to hear Paul at work the way she did. When Dr. Stockhausen‘s health finally proved too great an obstacle for her continued involvement, the responsibility for overseeing this dissertation fell to Dr. Julian Hills. He was not content to push me through the finish line and be rid of an unexpected burden. To the contrary, he assumed and went far beyond an advisor‘s full obligations. His keen editorial skills delivered me—and the reader—from many stylistic infelicities and his academic professionalism had a salutary effect on my sometimes intemperate mode of expression. His admonition that I write in a prose that ―invites the reader into my argument‖ gave me an ideal to which I will aspire throughout my career. To put it succinctly, if in this study I have presented anything worth saying (and that is for the reader to decide), I owe it to Dr. Stockhausen. If I have produced anything worth reading (also a judgment for the reader to make), I owe it to Dr. Hills. If I have failed on either account (or both!), the fault lies solely with myself. A special word of thanks is due to my professors, especially those willing to serve on my dissertation board: Dr. Deirdre Dempsey, Fr. William Kurtz, Dr. Mickey Mattox, and Dr. Andrei Orlov. I truly appreciate their time offered as readers of this dissertation, as well as their guidance as professors, examiners, and mentors at an earlier stage of my studies. Several colleagues and teachers provided feedback on various chapters and sections: Mary Anderson, Raanan Eichler, Mark Johnson, Dr. Sharon Pace, and Dr. J. Brian Tucker. Their time, comments, and encouragement are greatly appreciated. Dr. Tucker in particular offered generous feedback on ch. 2, despite disagreement between us on fundamental issues. The Marquette University provided me with a generous three-year teaching assistantship and then a dissertation fellowship, making my studies possible. When I could not avail myself of the resources provided by the Marquette‘s Memorial Library, I was fortunate to have access to other venues. The G. H. Cachiaras Memorial Library at Crossroads College, formerly known as Minnesota Bible College, ii made their modest collection freely available to me for no reason other than the Christian charity of its librarians. The staff at the University of Michigan also kindly allowed me to borrow from their library, even after they should have cancelled my borrowing privileges when my wife finished her residency program there. I thank both institutions deeply. The longing for intellectual stimulation as I worked far from my teachers and colleagues was met in part by Dr. Gabriele Boccaccini, who allowed me to participate in two of his graduate seminars at the University of Michigan. Many friends in Milwaukee opened to me their homes and their tables. They made the long commutes and otherwise lonely visits to campus not only bearable but joyful. The following people provided childcare that enabled me to complete my degree, whether during coursework, exam preparation, or the writing of this dissertation: Stephania Dumbravanu, Angie Foster, Gloria Foster, Jerry Foster Sr., Jerry Foster, Helen Geary, Joshua Grilly, Joyce Ham, Connie Yody, and Amy Young. My mother-in-law Stephania left her home in Romania for months at a time to live in a country where she could not speak the language in order to ease the burdens of childcare. My mother Gloria sacrificed much, though she counted it all joy, to assist me and my wife in numerous ways. Without this help from friends and family, I would still be working on my final seminar papers. I have received persistent encouragement and unconditional love from my immediate and extended family throughout the time of my graduate work and beyond. Concerning the woman who provided me with unfailing support at every step, and without whom I would have quite literally fallen out of the program years ago (I refer to my wife Carmen, though Gale Prusinski, our departmental secretary, nearly fits that description!), I cannot provide an acknowledgement sufficient to discharge the debt I owe her. This dissertation does not addresses modern theological issues. It is my prayer, however, that God may use it in some way however modest to further the proclamation of his word and to edify his church. iii TABLE OF CONTENTS ACKNOWLEDGMENTS ............................................................................................................... i A NOTE ON TRANSLATIONS ................................................................................................... vi INTRODUCTION ........................................................................................................................ vii CHAPTER I. STORY, TEXT, AND TECHNIQUE: READING SCRIPTURE IN PAUL ..........................................................................................1 1.1. PAUL‘S INTERPRETATION OF SCRIPUTRE: STORY ...................................1 1.2. PAUL‘S INTERPRETATION OF SCRIPTURE: TEXTS .................................14 1.3. PAUL‘S INTERPRETATION OF SCRIPTURE: METHOD .............................23 1.4. CONCLUSIONS..................................................................................................33 II. THE ABRAHAMIC MYTHOMOTEUR AND ISRAELITE IDENTITY IN THE LETTERS OF PAUL ..............................................................................36
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