This promise is the guiding theme of the Bible from Genesis through Revelation. It clarifies God's intent for man and the primary agency through whom his plan is to be effected. All of what we discuss in this survey of the Old Testament will relate directly to this.

From a literary perspective, the promise also guides the interpretation of the rest of the book of Genesis through Joshua. It is like a thesis statement for these narratives.

• Provisions of the covenant:

vs. 1-5. An heir. This is implicit in the promise to make him a great nation, but it is emphasized in light of the fact that his wife was old and baron.

vs. 17-21. Land. this is the land of Canaan, or Palestine. God would give this land to Abraham's descendents some 400 years later, after his has finished his work with the indigenous population (v. 16--more on this next week).

• Terms of the covenant.

• About the region

• Politically decentralized

• Nomadic (Genesis 43:32; 46:34)

• "Hapiru" or Hebrew (Genesis 14:13 cf. Mari tablets from eastern Syria)

• Family structure

• Patriarch as head of clan (Nuzi tablets from Mesopotamia)

• "Household" consisted of extended family, servants, sojourners

• Patriarch as "go’el"

 

• Patriarch’s word was law but followed accepted norms

• Adopted son has birth right unless a biological son is born (Gen. 15:2)

• Concubine’s children were legally the wife’s (Gen. 16:2)

• Birthrights could be sold (Gen. 27)

• Possession of "taraphim" or household gods were proof of inheritance (Gen. 31:19, 30, 35)

• Marriage

• Monogamy is God’s pattern (Gen. 2:21—24)

• Concubines and polygamy were common (Gen. 22:20—24; 25:6; 36:11,12)

• Legal status of women

• Marriages arranged

• "Mohar" provided (Gen. 34:12; Ex. 22:16)

• Principle: God is at work within the framework of fallen human culture

Joseph Narrative (Gen. 37—50)

Setting: Deterioration of the patriarchal family

• Jacob ("to supplant") morally ambiguous

• Gen. 34 Levi and Simeon murder Canaanites

• Gen. 35 Reuben’s incest

• Gen. 38 Judah and his sons marry Canaanites

We can see a clear pattern of assimilation and disregard for the covenant God made with Abraham. It is within this context, that we have the story of Joseph.

Plot development:

• Joseph's dreams (Gen. 37:3-10)

• Selling of Joseph (Gen. 37:18ff)

• Joseph prospers in Egypt (Gen. 39-41)

• Joseph's brothers seek famine relief (Gen. 42-45)

• Hebrews move to Egypt under Joseph's care (Gen. 46-47)

Theme of the narrative: Gen. 45:4-8 (cf. Gen. 50:15—21)

"God sent me before you to preserve for you a remnant in the earth, and to keep you alive by a great deliverance… God sent me before you to preserve for you a remnant in the earth, and to keep you alive by a great deliverance."

• Important relationship between what people are doing and how God accomplishes his will

• 1:1-6 Summary/transition from Genesis 50

• 1:7 Israel blessed by God as they were "fruitful and multiplied"

• 1:8-14 Israel enslaved

• 1:15-22 Pharaoh’s plan to control Israel

• Three main narratives, each relating to Ex. 6:5—8

• Moses’ birth and adoption into Pharaoh’s house (Ex. 2:1—10)

• Moses escapes Egypt and goes to Midian (Ex. 2:11—22)

• God commissions Moses (2:23—6:30)

• God remembers his covenant with Abraham (2:23—25)

• God calls Moses to be his instrument of deliverance (3:1—22)

• God grants Moses supernatural powers and Aaron (4:1—31)

• God will redeem Israel (5:1—6:30)

• 4:22 Israel, My son, My first born"

• 6:5-8 Thesis statement for Exodus 1—19

• Note "redeem" and "deliver" in 3:8; 5:23; 6:6; 13:15; 18:18 and in Deuteronomy 7:8; 9:26; 13:15; 15:15; 21:8; 24:18…

The plagues (Gen. 7—12)

Structure (7:2—5)

Plot development:

• Increasing severity of plagues

• Theological content of the plagues (Ex. 9:16)

• "Plagues and the gods of the Egyptians," K.A. Kitchen, New Bible Dictionary

• Pharaoh is increasingly culpable and irrational

• Pharaoh’s hard heart

• God hardens Pharaoh’s heart

(See Forster and Marsden, God’s Strategy in Human History, pp. 155—177)

• Culmination point: Passover—the price of Israel’s redemption

• Significance for Egypt

• Redemption requires a price

• Principle of "substitution"

• Fulfillment of Passover is Christ (last supper)

• Route of the exodus

• Ex. 13:17, 18 Reason for the detour

• Ex. 14:13, 14 Parting of the Red Sea

• God provides for his redeemed people

• Ex. 16:1—12 A grumbling, discontented group

• Ex. 16:13—17:7God provides with water and manna

• Israel’s privileged position

• Ex. 19:4—6 Israel is a nation of priests, a holy nation, a nation of God’s possession

• "Motif" development—a pattern of redemptive history

• Use of Exodus narrative in Law

• Use of Exodus motif in Joshua

• Use of Exodus motif in prophets:

• Return from Babylonian exile

• Salvation of the nations at the end of history

Israel is a unique people on the earth (Ex. 19:3—6). They are uniquely "God's possession." They are the subjects of his liberating hand (v. 4). Further, they were a people with a purpose. They are to be "a kingdom of priests and a holy nation" (v.6). The role of the priest is to intercede on behalf of others. Israel was to be obedient to the Law, and in so doing, would exist as a witness to God to her neighbors. This is how, in part, God would bless the nations through Israel (Gen. 12:3). Notice that there is a condition to the Law (v. 5). This does not make conditional the unconditional promise God made to Abraham (Gen. 12:1-3). Rather, it makes obedience to the Law a condition of the ongoing experience of God's blessing on Israel as a "special treasure" and "a nation of priests." We will see in the history of Israel that God remains faithful to his covenant to Abraham, but when Israel is disobedient to the Law, it loses God's protective hand and its witness of God to the world. Israel will experience conquest and exile because of her violation of the Law, but God will preserve this unique covenant people, and he will accomplish his plan to bless the world through Israel.

The Decalogue is a statement of the moral character of God. As the possession of a holy God, Israel is to be a holy nation.

• No other gods. This law demands that Israel worship YHWH only. While the Old Testament is clear that there is only one God, Israel was prone to the polytheism of her neighboring cultures (see Deuteronomy 32:21). This is expanded in the "Shema" of Deut. 6:4-9.

• No Idolatry. Idol worship was the center of animistic worship in the ANE. It was based in the concept of "sympathetic magic." Fertility cults express this well. See also the exposure of idolatry in Isaiah 44:14-17.

• No vain oaths. This is a prohibition against using the name of God for a vain or empty oath. Swearing by God's name deceitfully is what is in view. It could also include a prohibition of invoking the name of God for it's magical powers, as was common in the ANE.

• Sabbath Day. The seventh day is to be a day of rest. It commemorates God's creation and his abundant provision for his people. We will also see that the Sabbath law is expanded in the civil law to include Sabbath years.

• Honor parents. To honor is to prize. The main concern is to provide for them in their old age and to respect them as authorities. This is the first of three laws that deal with the family. The family was, and is, the foundation of society.

• Do no kill. To kill means literally "murder." It is not teaching pacifism, because we note that the law prescribes the death penalty and terms of war. The sanctity of life is the foundation of the command.

• No adultery. Taking another man's wife is prohibited. Sexual morality is rooted in God's design for people (see Gen. 2: 23,24).

• Do not steal. This is a statement of property rights.

• False witness. People have a right to their reputations, and the protection of the truth.

• Coveting prohibited. This law addresses the heart. Biblical morality deals not simply with actions, but with the condition of the heart (see James 1:14,15; 4:1,2).

• Book of Leviticus. Named for the tribe of Levi, which were to be the priests. Leviticus contains instruction about proper sacrifice and the role and duties of the priests.

• Principle of "substitutionary atonement" (Lev. 17:11)

• The holiness of God and the cost of rebellion (Gen. 2:17)

• Contrast: ANE religious sacrifice v. ceremonial law

• Principle of substitution: Isaac; Passover; sacrificial system

• Five kinds of sacrifice (Lev. 1-6)

• Tabernacle. Center of the tabernacle: Ark of the Covenant

• Aaron's rod (Num. 17:10)

• Manna (Ex. 16:33,34)

• Broken tablet of the Law (Deut. 10:4,5)

• Day of Atonement (Yom Kippur). Lev. 16:1-3, 29-34

• Civil law is "case law," putting into practice the moral commands of the decalogue. It is not exhaustive, but addresses common situations. It provides guidance for the judges.

• Concern for "due process." E.g.: Ex. 22:2,3; Levitical cities of refuge.

• Concern to prevent clan violence. The is the reason for the "eye for eye" expression (Ex. 21:23-25; Deut. 19:21). The legal principle is "lex talionis." The punishment should fit, not exceed the crime.

• Concern for social justice. Sabbath year legislation (Ex. 21:2-6; Deut. 15: 1-18). The concern is for preventing economic class distinctions from generation to generation. Violation of this law plays a significant role later in Israel's history.

• Blessings of obedience (26:1—13)

• Prosperity in the land
• Presence of God with the nation
• Peace from enemies

• Curse of disobedience (26:14—39)

• Death
• Disgrace in destruction
• Disease
• Deportation

• Promise of repentance (26:40—46)

• Confession
• Remembering the covenant
• Restoration

Assignment: