covenant and faith Flashcards
number
206 times in the Old Testament
God’s covenant with Abraham
God’s covenant with Abraham is a single entity constituted in several stages.
testament=
The word itself ‘testament’ can sometimes be equated to ‘covenant’. (MENDEHALL AND GARY)
pre abrahamic covenant
not an original concept. The mention of covenant is first explicitly introduced in Genesis 6:18 (“but I will establish my covenant with you”), WILLIAMSON
introductory note to Genesis 9
chapter six lacks the most basic covenant language and simply looks forward to nine DESMON AND BAKER IN DIC OF OT:PENTA
implied covenant
representative of a renewal of the covenant that God had implicitly made in the context of creation GEN 1:28; 9:1. WILLIAMSON
noahdic covenant
Williamson argues that although it is unconditional, we must note that God also gives commands to Noah (not to worship idols, not to steal etc.), showing that it is not completely one sided. Perhaps we then could say that although covenant here doesn’t require faith in a strict sense, it certainly calls for it, (faith in this case being obedience to God’s commands)
unconditional’
not ‘unilateral’ due to the divine obligation that God imposes on Noah (specifications of what the ark is to include and the command of “be fruitful and multiply” Gen 9).
“biblical- theological framework” WILLIAMSON
gen 15
Like the Noahdic covenant (Gen 8:20), the establishment of the covenant in Genesis 15 is introduced by a sacrificial ritual (Gen 15:9).
The burnt offering is a type of offering in which neither the ‘offeror’ nor the priest consumes any of the meat; all of it is solely for God. LEVENSON
theophanic imagery of fire and smoke
Abraham passive figure
God actively identified himself with the slaughtered animals as a guarantee of the reliability of the promise (conventionally the weaker of the two did so)
‘he believed the Lord; and the Lord reckoned it to him as righteousness’. This belief (perhaps the first statement of Abrahamic faith), shows us the importance of the mind in faith; in this chapter it was trust in the word, not righteous deeds, that counted as righteousness. WENHAM
Wenham contends, that faith is both a trust in God’s promises and an obedience to his commands
the use of “I am el Shaddai” (associated with divine omnipotence) emphasis God’s ability to fulfil promises
17
active Abraham
eternal and bilateral: Abraham’s obligation is twofold: ethical (good behaviour 17:1 WALK BEFORE ME AND BE BLAMELESS) and ritual (circumcision 17:9-14).
Blenkinsopp and circumcision
Blenkinsopp also points out that circumcision would only have been a symbol of demarcation during the Hellenistic period, since it was also a practice among other Semitic peoples, meaning it must be a later addition to the original tale. Yet although circumcision may have been a symbol of demarcation,
Brueggemann and circumcision
Brueggemann shows us how it was perhaps more significant for its symbolic value. By marking the flesh, circumcision makes covenant more than something simply cerebral. It shows that what is said and thought, must be done. Moreover, the irremovable mark serves to symbolise the eternality of the covenant
WENHAM and circumcision
WENHAM ‘an ineradicable mark which reflects the eternity of the covenant, and reminds the Israelite of his future spiritual relationship, and his obligation to walk before God and be “blameless” GEN 17.1
reciprocal nature
not complying= ‘breaking’ the covenant
role of aqedah
the eternal covenant outlined in Genesis 17, as Williamson distinguishes, is not actualised in that chapter. It is only through the testing of Abraham’s faith (which in this case is argued as a prerequisite of the covenant) that the covenant can be made official.
relationship of 15 and 17
viewed as two stages in the making go fa single divine-human covenant.
On the other hand, others have advocated for the idea that Genesis 17 is in fact a renewed or reaffirmation of the covenant that was established in Genesis 15.
Still others maintain that Genesis 15 and 17 are two distinct and very different covenants.
Genesis 15 accentuates the promises of “seed” and “land” and therefore presents a national covenant. Yet, Genesis 17 is more intent on illustrating Abraham as the ‘father of a multitude of nations’ thus breaking and transcending national boundaries and extending into the international realm.
Furthermore, the covenant in Genesis 15 is unconditional; the only previous requirement made of Abraham was in Genesis 12 when he was ordered to leave his home. Abraham only needs to trust and have faith. BRUEGGEMANN Whilst in Genesis 17 the requirement of circumcision as the sign of the covenant is made explicitly clear.
aqedah
Levenson states “the Aqedah itself becomes the basis for the Abrahamic covenant, or to state the reverse, the Abrahamic covenant has now become a consequence of the Aqedah”.
In the Old Testament the predominant use of word fear, as used in Genesis 22, is applied in a religious context not to denote fright or even religious awe but instead moral obedience. MOBERLY
Abraham’s act should be appreciated for what it is: a form of self-sacrifice
Moberley states, “Abraham’s obedience has been incorporated into the divine promise”.
paul williamson
are “clearly foundation for the revelation that unfold in the rest of the Bible”. Paul Williamson adds, that covenants are not isolated features of God’s relationship with mankind but instead are incorporated into the narrative “that focuses on Abraham’s faith and loyalty, and there is sometimes an explicit causal relationship between Abraham’s faith”
