Item description for He Swore an Oath: Biblical Themes from Genesis 12-50 by Richard S. Hess, Gordon J. Wenham & Philip E. Satterthwaite...
This book updates the latest scholarship on some of the most significant texts of Genesis. The essays, opinions, and ideas presented by leading Old Testament scholars respond to assumptions that Genesis does not recount people and events of the 20th Century. Includes discussions which look at fundamental perspectives for understanding the rest of the Bible.
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Studio: Wipf & Stock Publishers
Est. Packaging Dimensions: Length: 8.5" Width: 5.78" Height: 0.49" Weight: 0.63 lbs.
Release Date Dec 1, 2007
Publisher Wipf & Stock Publishers
ISBN 155635732X ISBN13 9781556357329
Availability 0 units.
More About Richard S. Hess, Gordon J. Wenham & Philip E. Satterthwaite
Richard S. Hess (PhD, Hebrew Union College) is distinguished professor of Old Testament at Denver Seminary in Littleton, Colorado, and editor of the Denver Journal. He is the author or editor of more than forty books, including Ancient Israel's History, Israelite Religions, and Song of Songs in the Baker Commentary on the Old Testament Wisdom and Psalms.
Richard S. Hess currently resides in the state of Colorado.
Richard S. Hess has published or released items in the following series...
Reviews - What do customers think about He Swore an Oath: Biblical Themes from Genesis 12-50?
The Full Sense Of Scripture Oct 14, 2009
'The primary motive behind the call of Abraham is God's desire to bring blessing, rather than cursing upon the families of the earth.' pg 13
Desmond T Alexander initiates proceedings by looking at the patriarch, Abraham, drawn from an inclusive sketch of both the OT and the NT references. He interrogates the statements made of upright Abraham in the NT, and by doing so brings to light why the authors formed those conclusions of Abraham, given that the historical context is inundated with the divine. The subject of inheritance (seed, land and blessing) has recently been dominated by a repeated call to an imminent fulfillment, and the year 1949 is auspiciously heralded as a return from modern exile. Yet here Alexander is appropriately cautious and chooses equally to emphasize the future heirs as the subject of spiritual blessing through greater clarification on Abraham's involvement.
The two covenants of Gen 15 and 17 bring this distinction more clearly to the fore. Being an unconditional covenant, Gen 15 omits the important aspect of blessing mediated to others, but includes those of the land and seed promises. To this, adds Alexander, we see the importance of the introduction of the second covenant in Gen 17, a conditional one, which God enters upon with the patriarch in which the emphasis in on making Abraham the father of many nations, with no special reference as to why. '...the initial imperatives, 'Walk before Me and be blameless' and the fact that these must be obeyed before the covenant is established.' pg 16 Here Alexander affirms that once the covenant specificity is satisfactorily met, after establishing the fact of his absolute obedience, only then does God Almighty ratify the covenant with an oath in Gen 22.
'All that was promised conditionally in 12:1-3 is now guaranteed by divine oath.' p 18
A clear progression exists in the stipulations of the covenant formed throughout Gen 12 to Gen 15 to Gen 17 to Gen 22. Alexander is able to connect the divine promise of the blessing being mediated to others in the initial call of Abraham (Gen 12:3) to the concluding oath that emphasizes this theme as God's culminating promise in Gen 22:16-18, as 'Abraham displays his willingness to fulfill even the most testing of divine commands.'
'It is, of course, necessary to keep God free from tempting anybody with evil intent (James 1:13). But it is also important to insist upon probation as an integral part of the divine plan with regard to humanity.' Geerhardus Vos, Biblical Theology p 43
From this variance in redemptive-historical time points, Alexander is commendably able to reconcile as never before the NT citations of Abraham, in Paul's references to faith and James' reference to faith and works. Putting to good use the principle of sensus plenior and making allowance for every possible objection, be it form-critical or theological, Desmond Alexander concludes that '...it is apparent that the NT understanding of the Abraham narrative is derived from a careful exegesis of the Genesis text.' p 28
'For when God made a promise to Abraham, since He had no one greater by whom to swear, He swore by Himself.' Heb 6:13