Tuesdays Are for the Old Testament
1/23/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Three: Genesis." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 45-74. St. Louis: Concordia Publishing House.
Genesis represents Israel's story of origins (Lessing & Steinmann 2014, p. 45). As Lessing and Steinmann had discussed previously, the Documentary Hypothesis takes Genesis as the result of editorial combinations of the "J," "E," and "P" sources. They refer the reader back to chapter two for a more comprehensive discussion of the topic. Mosaic authorship of Genesis is a challenge, particularly since all the events recorded took place before the life of Moses (Lessing & Steinmann 2014, p. 45). However, Lessing and Steinmann observe the other books of the Pentateuch, which are clearly during Moses' lifetime, refer back to Genesis frequently. This suggests Moses' detailed knowledge of that work as well (Lessing & Steinmann 2014, p. 46). Lessing and Steinmann provide details of references which may not have made sense apart from a knowledge of Genesis.
Discussion of sources for the information in Genesis has been an important scholarly topic. Lessing and Steinmann suggest, "They may have included oral traditions, written records, or even direct revelation from God (for he also revealed the plan of the tabernacle to Moses; cf. Exod. 25:9)" (Lessing & Steinmann 2014, p. 46). An important element of the framework of Genesis, suggested in 1936 by Wiseman as a key to the source material, is the repeated markings of "generations" or "descendants" (Lessing & Steinmann 2014, p. 47). Wiseman's suggestion is that those passages represent the end of a narrative preserved by the last person on the list. However, Lessing and Steinmann observe the material after the lists seems to go with the list, rather than the material before it, which violates the precedent Wiseman finds in other literature (Lessing & Steinmann 2014, p. 47). However, the genealogies still serve as an organizational tool.
The arc of movement in Genesis takes us from the creation of the universe to the events of a particular family who have gone to Egypt for refuge. Throughout the text, the focus becomes progressively narrower (Lessing & Steinmann 2014, p. 47). Lessing and Steinmann provide a chart describing the instances of a broader view being narrowed (Lessing & Steinmann 2014, p. 48). From a literary standpoint the attention is regularly on God as the one who is moving history along by his choices and actions. Lessing and Steinmann note the choice of twelve sons of Jacob as God's special people corresponds with the twelve divisions of the book based on the eleven genealogies (Lessing & Steinmann 2014, p. 49). They provide a detailed outline of the book (Lessing & Steinmann 2014, p. 49-52).
As Genesis includes a creation account, Lessing and Steinmann evaluate near Eastern accounts of creation, which have often been assumed to serve as a conceptual precedent for Genesis (Lessing & Steinmann 2014, p. 53). However, Lessing and Steinmann do not consider the similarity in language or events to be adequately strong to say the Akkadian myth is parallel (Lessing & Steinmann 2014, p. 54). Lessing and Steinmann further discuss the idea of Johnston that Genesis intentionally attempted to refute Egyptian creation myths. They provide a chart with the creation events of the two cultures in parallel columns (Lessing & Steinmann 2014, p. 54-55).
Lessing and Steinmann note that Adam and Abraham are linked in two major genealogies (Gen. 5:1-32 and 11:10-26). Of interest to many has been the fact that ages of fathers are given. However, Lessing and Steinmann urge caution since the terminology may not refer to father and son, but possibly to ancestor and descendant (Lessing & Steinmann 2014, p. 55). Sometimes genealogies are altered for symbolic purposes, such as placing Boaz in the seventh position and David in the tenth in Ruth chapter four (Lessing & Steinmann 2014, p. 56). Generations may occasionally be skipped.
Determining dates for the patriarchs is not a difficult task, however. Lessing and Steinmann refer the readers to a more detailed discussion in chapter four which will direct us to the exodus in 1446. The time in Egypt is described in Exodus 12 as 430 years to the day (Lessing & Steinmann 2014, p. 57). This provides clear dating for the patriarchs.
Lessing and Steinmann summarize the major theological themes in Genesis, beginning with creation. God's use of his spoken word and his role as the sole actor in creation is a striking feature of this creation account (Lessing & Steinmann 2014, p. 58). The account is further distinctive because God is able to be accessed by all his creation, and that the creation is good from the start (Lessing & Steinmann 2014, p. 59). Lessing and Steinmann observe that "day" as used in Genesis 1 is a temporal period, apparently of less than 24 hours, since it is contrasted with "night" (Lessing & Steinmann 2014, p. 60). The narrative is fairly straightforward in indicating timekeeping based on the sequence of light and dark we find around us.
Lessing and Steinmann note that within the Documentary Hypothesis the material in Genesis 1:1-2:3 and in Genesis 2:4-25 are separate accounts of creation and reflect separate outlooks (Lessing & Steinmann 2014, p. 61). In this model, the theology, the goals, and even the means of creation are considered to be different. Lessing and Steinmann do not see a need to assume any conflict. Genesis 2 is not presented as a complete account. They describe a harmonious vie wof numerous details.
The fall into sin serves as another important concept of Genesis (Lessing & Steinmann 2014, p. 62). The sin of the humans results in an increase of pain, as well as social consequences, such as Cain's murder of Abel, his brother. In Genesis 5:3, the offspring of Adam is in Adam's image, rather than the previous pattern of being in God's image (Lessing & Steinmann 2014, p. 62). From this point on, sin is attached to the nature of all humans. Lessing and Steinmann consider the flood as an undoing of creation, which had been brought out of the waters. Noah serves as another Adam, but not a good example (Lessing & Steinmann 2014, p. 63).
Further, in Genesis God chooses a particular people who would serve as the channel of redemption (Lessing & Steinmann 2014, p. 63). God's choice is not based on the goodness of those he chooses. Lessing and Steinmann observe that Abram failed God numerous times, yet God repeats promises to him seven times. Jacob, the chosen one, is given a new name. Israel, designating him as an object of special favor (Lessing & Steinmann 2014, p. 64). God goes on to repeat the promises previously made to Abram, but now to Israel. The promises receive their ultimate fulfillment in Christ, who is a descendant of Abraham through Israel (Lessing & Steinmann 2014, p. 65).
Justification by faith is a critical element of Genesis. People, bearing their sinful nature, need forgiveness.
That forgiveness is not deserved. Faith does not ever earn justification. Lessing and Steinmann observe that faith simply receives the promised pardon of God (Lessing & Steinmann 2014, p. 65). This is very clear in the life of Abraham, but is also evident in others, for whom Abraham serves as a pattern.
Lessing and Steinmann also find in Genesis the promise of a Messiah, who would come particularly from the line of chosen people (Lessing & Steinmann 2014, p. 66). The curse proclaimed on the serpent in Genesis 3 also predicts the coming of the one who will overcome Satan. Lessing and Steinmann briefly describe the Hebrew syntax, which indicates the "seed" of the woman is a singular individual who will prove victorious (Lessing & Steinmann 2014, p. 67). Despite the failures of many along the line of God's chosen people, the messianic promise is given to generation after generation, through the line of the patriarchs (Lessing & Steinmann 2014, p. 68). The promise includes God's welcome of people from every nation, which Christians have regularly understood as fulfilled in Christ. Lessing and Steinmann trace the promise through the several generations in Genesis (Lessing & Steinmann 2014, p. 69). They further describe an individual who is identified as further describe an individual who is identified as "the messenter/angel of the Lord, appearing four times to the patriarchs. This messenger apperas 47 more times in the Old Testament' (Lessing & Steinmann 2014, p. 69). Typically, after an encounter with the messenger, people acknowledge having seen God. Lessing and Steinmann describe a number of these theophanies in Genesis and elsewhere, highlighting their Messianic significance (Lessing & Steinmann 2014, p. 71).
Genesis is full of evidence both of sin and of God's grace (Lessing & Steinmann 2014, p. 71). Though the sin of individuals deserves condemnation, God continues to show mercy and protection to those who have sinned. Lessing and Steinmann see all this ultimately directing attention to Jesus as the savior (Lessing & Steinmann 2014, p. 72).
The chapter closes with a select bibliography for further readings about Genesis.
1/23/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Three: Genesis." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 45-74. St. Louis: Concordia Publishing House.
Genesis represents Israel's story of origins (Lessing & Steinmann 2014, p. 45). As Lessing and Steinmann had discussed previously, the Documentary Hypothesis takes Genesis as the result of editorial combinations of the "J," "E," and "P" sources. They refer the reader back to chapter two for a more comprehensive discussion of the topic. Mosaic authorship of Genesis is a challenge, particularly since all the events recorded took place before the life of Moses (Lessing & Steinmann 2014, p. 45). However, Lessing and Steinmann observe the other books of the Pentateuch, which are clearly during Moses' lifetime, refer back to Genesis frequently. This suggests Moses' detailed knowledge of that work as well (Lessing & Steinmann 2014, p. 46). Lessing and Steinmann provide details of references which may not have made sense apart from a knowledge of Genesis.
Discussion of sources for the information in Genesis has been an important scholarly topic. Lessing and Steinmann suggest, "They may have included oral traditions, written records, or even direct revelation from God (for he also revealed the plan of the tabernacle to Moses; cf. Exod. 25:9)" (Lessing & Steinmann 2014, p. 46). An important element of the framework of Genesis, suggested in 1936 by Wiseman as a key to the source material, is the repeated markings of "generations" or "descendants" (Lessing & Steinmann 2014, p. 47). Wiseman's suggestion is that those passages represent the end of a narrative preserved by the last person on the list. However, Lessing and Steinmann observe the material after the lists seems to go with the list, rather than the material before it, which violates the precedent Wiseman finds in other literature (Lessing & Steinmann 2014, p. 47). However, the genealogies still serve as an organizational tool.
The arc of movement in Genesis takes us from the creation of the universe to the events of a particular family who have gone to Egypt for refuge. Throughout the text, the focus becomes progressively narrower (Lessing & Steinmann 2014, p. 47). Lessing and Steinmann provide a chart describing the instances of a broader view being narrowed (Lessing & Steinmann 2014, p. 48). From a literary standpoint the attention is regularly on God as the one who is moving history along by his choices and actions. Lessing and Steinmann note the choice of twelve sons of Jacob as God's special people corresponds with the twelve divisions of the book based on the eleven genealogies (Lessing & Steinmann 2014, p. 49). They provide a detailed outline of the book (Lessing & Steinmann 2014, p. 49-52).
As Genesis includes a creation account, Lessing and Steinmann evaluate near Eastern accounts of creation, which have often been assumed to serve as a conceptual precedent for Genesis (Lessing & Steinmann 2014, p. 53). However, Lessing and Steinmann do not consider the similarity in language or events to be adequately strong to say the Akkadian myth is parallel (Lessing & Steinmann 2014, p. 54). Lessing and Steinmann further discuss the idea of Johnston that Genesis intentionally attempted to refute Egyptian creation myths. They provide a chart with the creation events of the two cultures in parallel columns (Lessing & Steinmann 2014, p. 54-55).
Lessing and Steinmann note that Adam and Abraham are linked in two major genealogies (Gen. 5:1-32 and 11:10-26). Of interest to many has been the fact that ages of fathers are given. However, Lessing and Steinmann urge caution since the terminology may not refer to father and son, but possibly to ancestor and descendant (Lessing & Steinmann 2014, p. 55). Sometimes genealogies are altered for symbolic purposes, such as placing Boaz in the seventh position and David in the tenth in Ruth chapter four (Lessing & Steinmann 2014, p. 56). Generations may occasionally be skipped.
Determining dates for the patriarchs is not a difficult task, however. Lessing and Steinmann refer the readers to a more detailed discussion in chapter four which will direct us to the exodus in 1446. The time in Egypt is described in Exodus 12 as 430 years to the day (Lessing & Steinmann 2014, p. 57). This provides clear dating for the patriarchs.
Lessing and Steinmann summarize the major theological themes in Genesis, beginning with creation. God's use of his spoken word and his role as the sole actor in creation is a striking feature of this creation account (Lessing & Steinmann 2014, p. 58). The account is further distinctive because God is able to be accessed by all his creation, and that the creation is good from the start (Lessing & Steinmann 2014, p. 59). Lessing and Steinmann observe that "day" as used in Genesis 1 is a temporal period, apparently of less than 24 hours, since it is contrasted with "night" (Lessing & Steinmann 2014, p. 60). The narrative is fairly straightforward in indicating timekeeping based on the sequence of light and dark we find around us.
Lessing and Steinmann note that within the Documentary Hypothesis the material in Genesis 1:1-2:3 and in Genesis 2:4-25 are separate accounts of creation and reflect separate outlooks (Lessing & Steinmann 2014, p. 61). In this model, the theology, the goals, and even the means of creation are considered to be different. Lessing and Steinmann do not see a need to assume any conflict. Genesis 2 is not presented as a complete account. They describe a harmonious vie wof numerous details.
The fall into sin serves as another important concept of Genesis (Lessing & Steinmann 2014, p. 62). The sin of the humans results in an increase of pain, as well as social consequences, such as Cain's murder of Abel, his brother. In Genesis 5:3, the offspring of Adam is in Adam's image, rather than the previous pattern of being in God's image (Lessing & Steinmann 2014, p. 62). From this point on, sin is attached to the nature of all humans. Lessing and Steinmann consider the flood as an undoing of creation, which had been brought out of the waters. Noah serves as another Adam, but not a good example (Lessing & Steinmann 2014, p. 63).
Further, in Genesis God chooses a particular people who would serve as the channel of redemption (Lessing & Steinmann 2014, p. 63). God's choice is not based on the goodness of those he chooses. Lessing and Steinmann observe that Abram failed God numerous times, yet God repeats promises to him seven times. Jacob, the chosen one, is given a new name. Israel, designating him as an object of special favor (Lessing & Steinmann 2014, p. 64). God goes on to repeat the promises previously made to Abram, but now to Israel. The promises receive their ultimate fulfillment in Christ, who is a descendant of Abraham through Israel (Lessing & Steinmann 2014, p. 65).
Justification by faith is a critical element of Genesis. People, bearing their sinful nature, need forgiveness.
That forgiveness is not deserved. Faith does not ever earn justification. Lessing and Steinmann observe that faith simply receives the promised pardon of God (Lessing & Steinmann 2014, p. 65). This is very clear in the life of Abraham, but is also evident in others, for whom Abraham serves as a pattern.
Lessing and Steinmann also find in Genesis the promise of a Messiah, who would come particularly from the line of chosen people (Lessing & Steinmann 2014, p. 66). The curse proclaimed on the serpent in Genesis 3 also predicts the coming of the one who will overcome Satan. Lessing and Steinmann briefly describe the Hebrew syntax, which indicates the "seed" of the woman is a singular individual who will prove victorious (Lessing & Steinmann 2014, p. 67). Despite the failures of many along the line of God's chosen people, the messianic promise is given to generation after generation, through the line of the patriarchs (Lessing & Steinmann 2014, p. 68). The promise includes God's welcome of people from every nation, which Christians have regularly understood as fulfilled in Christ. Lessing and Steinmann trace the promise through the several generations in Genesis (Lessing & Steinmann 2014, p. 69). They further describe an individual who is identified as further describe an individual who is identified as "the messenter/angel of the Lord, appearing four times to the patriarchs. This messenger apperas 47 more times in the Old Testament' (Lessing & Steinmann 2014, p. 69). Typically, after an encounter with the messenger, people acknowledge having seen God. Lessing and Steinmann describe a number of these theophanies in Genesis and elsewhere, highlighting their Messianic significance (Lessing & Steinmann 2014, p. 71).
Genesis is full of evidence both of sin and of God's grace (Lessing & Steinmann 2014, p. 71). Though the sin of individuals deserves condemnation, God continues to show mercy and protection to those who have sinned. Lessing and Steinmann see all this ultimately directing attention to Jesus as the savior (Lessing & Steinmann 2014, p. 72).
The chapter closes with a select bibliography for further readings about Genesis.
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