I continue to be interested in the topic of whether we have a dipolar God of the bible who is harsh and judgmental in the OT, or loving and forgiving in the NT. Some have answered that this is a problem between cultures and societies - that humanity is progressing steadily forwards in its apprehension and understanding of divine redemption and forgiveness (sic, David Webb's "Redemptive Movement" hermeneutic). While others suggest that it is the biblical authors themselves who allowed their nationalized perspectives to overrule their descriptions of God (re the creation of the composition of the bible during the Jewish second temple period when collating Israel's ancient, oral legacies and stories). Some, like Richard Dawkins, simply give up trying to understand the God of the OT altogether and throw both God, and the bible, out as imperfect representations of the true God of the universe, recreated by zealous, religious bodies of believers. And then there are charges of a less-than-sublime bible that cannot be authoritative nor infallible if it isn't also inerrant and literal. Which subject we have declared null-and-void in previous discussions pertaining to all things salvific and redemptive, as versus literature that is genre-based (poetry, songs, psalms, hymns, etc) and comparatively written to the cultural beliefs of ancient Near-Eastern societies of the day.
So that it seems to me that the issue of discovering who the God of the bible is, is one that has been percolating within the ranks-and-files of the church for awhile now. On the one side, we see wild acclamation for the unbelievable and unsupportable in films like History channel's recent depiction of "The Bible" supporting the stoutest of evangelical doctrines delivered in the best of the American imagination. And in years past, we have beheld Discovery channel's many interpretive depictions of the bible and its characters swinging from conservative beliefs to liberal charges of incredibility and inaccuracy. So that battle lines are drawn up between the faithful and the heathen, and no one seems to be able to civilly discuss their charges without delivering one-line zingers from one side to the other in smug propositionalism and fracturous impunity.
However, the better
course of action is to attempt to provide civil answers to these topics rather than denigrations
about fellow rivals by honestly allowing legitimacy of the problems pertinent in each area while working towards resolution without the necessity of having to form complete answers. That is, to live in the tension and mystery of the bible where-and-when it must reside, while at other times declaring what we think we do know couched within whatever working paradigm we are coming from. And in this case, when looking at the seeming differences between the God of the OT and the God of the NT, asking ourselves just what area does this discussion fall within.... Is it Theology Proper - the study of God Himself? Is it in the field of biblical interpretation and hermeneutics? Is it within our frame of modernism's scientific enlightenment and forced syllogisms? Or is it within postmodernism's frame of tension and narrative? Does it delve from questions of Sovereignty, or the Divine Character of love and holiness - touching then upon the several theosophical areas of Classical Theism, Relational Theism, Process Thought, and Open Theology? Is it one of human subjectivism based upon our closed epistemologies and personal existential needs of the moment?
Accordingly, this broad base of anomalous biblical study is made even broader and more complex so that we find ourselves sucked into the vortex of a black hole of theologic discussion causing us to flail around its turbulent center unable grasp onto anything solid enough without losing hold to drown even deeper within its violent philosopohic whirlpools and eddies. Ultimately to give up and say its too complex, or to determine within ourselves our own subjective declarations and pejorative judgments regardless of fact or reason, creates in essence our own revisionistic fiction and mitigating group beliefs.
However, theologians, historians, sociologists, psychologists, academicians, ethicists, and so on, each are asking, like Eric Siebert himself, who this God of the OT is when we see Him so brightly portrayed again in the NT by its many biblical authors and descriptive stories. And to that extent we need answers, not calls to be more "zealous and faithful" to the Bible. Part of the answer lies in not separating out the Actual God of the bible from the Textual God of the bible, which can be fraught with redactive subjectivity and cultural impingement. But in sublimely discerning that Jesus identified the YHWH (God) of the OT as His God, who was present in Himself fully, who was Himself YHWH, become Incarnate amongst His creation, in the NT.
Thus, we know the God of the OT through Jesus who necessarily redefines Yahweh by His incarnate life and ministry. And apparently this needed to be done because by the time Jesus appears in Jewish history the templed priests and hierarchy were speaking of a God of merciless law judgment rather than of one who ruled by divine love and example. So that when Jesus corrects these representatives of the Old Covenant He is crucified for His heretical teachings and rejected for His example. Leaving with us the gnawing feeling that those who study only the OT cannot know God's true mind and heart without the Christ of the NT. Such is the legalism found within religious man's prideful heart. A legalism no less found in the church today as it was 2000 years ago.
Henceforth, for guide and guidance we must start with a Jesus-centered bible and move both backwards in time, and forwards in mission, with Jesus at the center of all things present, historical, and teleological. For it is in Jesus that we have a fuller understanding of God whose image is all the poorer and murkier without Jesus. In Jesus Yahweh becomes One. Not less. Not two. Not idealized nor idolized. But one in revelation by divine incarnation. It is the grand mystery that Christianity must spin around less we become flung from orbit around the very God we proclaim and vouchsafe.
However, the better
course of action is to attempt to provide civil answers to these topics rather than denigrations
about fellow rivals by honestly allowing legitimacy of the problems pertinent in each area while working towards resolution without the necessity of having to form complete answers. That is, to live in the tension and mystery of the bible where-and-when it must reside, while at other times declaring what we think we do know couched within whatever working paradigm we are coming from. And in this case, when looking at the seeming differences between the God of the OT and the God of the NT, asking ourselves just what area does this discussion fall within.... Is it Theology Proper - the study of God Himself? Is it in the field of biblical interpretation and hermeneutics? Is it within our frame of modernism's scientific enlightenment and forced syllogisms? Or is it within postmodernism's frame of tension and narrative? Does it delve from questions of Sovereignty, or the Divine Character of love and holiness - touching then upon the several theosophical areas of Classical Theism, Relational Theism, Process Thought, and Open Theology? Is it one of human subjectivism based upon our closed epistemologies and personal existential needs of the moment?Accordingly, this broad base of anomalous biblical study is made even broader and more complex so that we find ourselves sucked into the vortex of a black hole of theologic discussion causing us to flail around its turbulent center unable grasp onto anything solid enough without losing hold to drown even deeper within its violent philosopohic whirlpools and eddies. Ultimately to give up and say its too complex, or to determine within ourselves our own subjective declarations and pejorative judgments regardless of fact or reason, creates in essence our own revisionistic fiction and mitigating group beliefs.
However, theologians, historians, sociologists, psychologists, academicians, ethicists, and so on, each are asking, like Eric Siebert himself, who this God of the OT is when we see Him so brightly portrayed again in the NT by its many biblical authors and descriptive stories. And to that extent we need answers, not calls to be more "zealous and faithful" to the Bible. Part of the answer lies in not separating out the Actual God of the bible from the Textual God of the bible, which can be fraught with redactive subjectivity and cultural impingement. But in sublimely discerning that Jesus identified the YHWH (God) of the OT as His God, who was present in Himself fully, who was Himself YHWH, become Incarnate amongst His creation, in the NT.
Thus, we know the God of the OT through Jesus who necessarily redefines Yahweh by His incarnate life and ministry. And apparently this needed to be done because by the time Jesus appears in Jewish history the templed priests and hierarchy were speaking of a God of merciless law judgment rather than of one who ruled by divine love and example. So that when Jesus corrects these representatives of the Old Covenant He is crucified for His heretical teachings and rejected for His example. Leaving with us the gnawing feeling that those who study only the OT cannot know God's true mind and heart without the Christ of the NT. Such is the legalism found within religious man's prideful heart. A legalism no less found in the church today as it was 2000 years ago.
Henceforth, for guide and guidance we must start with a Jesus-centered bible and move both backwards in time, and forwards in mission, with Jesus at the center of all things present, historical, and teleological. For it is in Jesus that we have a fuller understanding of God whose image is all the poorer and murkier without Jesus. In Jesus Yahweh becomes One. Not less. Not two. Not idealized nor idolized. But one in revelation by divine incarnation. It is the grand mystery that Christianity must spin around less we become flung from orbit around the very God we proclaim and vouchsafe.
And it is here then that we have a baseline to begin with. A baseline that Siebert mentions many articles earlier as a possible answer to the charges of a dipolar (ethical) God. One which he says that the Jesus of the NT is the exact representation of the YHWH of the OT - an OT God who doesn't simply judge, but loves, and loves intensely. Just as the Jesus of the NT not only loves, but judges intensely (ultimately, Himself, upon the Cross, for our sins). Charges that may transcend mere human editorial in the OT and NT, towards discovering a consistency between the God portrayed in both Testaments, singularly and alone.
That said, we might then begin
with Scott McKnight's review of David Lamb's book, "God Behaving Badly," and see if we
cannot discover another line of thought alongside the several that Eric Siebert
has helpfully proposed. Thus transitioning this discussion from one of biblical
interpretation to that of "theology proper" (e.g., "the study of God"). To begin here first before moving forward to all other areas. And more than that, to the study of Jesus, the incarnate Yahweh, come to men.
R.E. Slater
March 9, 2013
R.E. Slater
March 9, 2013
God has a bad reputation. Many think of God as wrathful and angry, smiting
people right and left for no apparent reason. The Old Testament in particular
seems at times to portray God as capricious and malevolent, wiping out armies
and nations, punishing enemies with extreme prejudice.But wait. The story is
more complicated than that. Alongside troubling passages of God's punishment and
judgment are pictures of God's love, forgiveness, goodness and slowness to
anger. How do we make sense of the seeming contradiction? Can God be trusted or
not?
David Lamb unpacks the complexity of the Old Testament to explore the
character of God. He provides historical and cultural background to shed light
on problematic passages and to bring underlying themes to the fore. Without
minimizing the sometimes harsh realities of the biblical record, Lamb assembles
an overall portrait that gives coherence to our understanding of God in both the
Old and New Testaments.
- Amazon book description, "God Behaving Badly"
* * * * * * * * * * * * * * * *
Articles by Scot McKnight
May-June, 2011
Suggested further study
Interpreting the Violence of the OT, by R.E. Slater
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