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Deuteronomistic Sermons

Deuteronomistic Sermons. Deuteronomy 4; 29 Joshua 1 and 23 Judg 2:11ff 1 Samuel 12 1 Kings 8 2 Kings 17. Deut 29:29. The secret things belong to the LORD our God but the revealed things belong to us and to our children forever to observe all the words of this law. Theology in Joshua.

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Deuteronomistic Sermons

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  1. Deuteronomistic Sermons • Deuteronomy 4; 29 • Joshua 1 and 23 • Judg 2:11ff • 1 Samuel 12 • 1 Kings 8 • 2 Kings 17

  2. Deut 29:29 • The secret things belong to the LORD our God • but the revealed things belong to us and to our children forever • to observe all the words of this law

  3. Theology in Joshua • Deut 31:7 Moses: promise of land to be carried out through Joshua • Joshua 2-12 fulfilled to a “T” • Josh 21:45 None of the promises failed (see also 23:14) • Josh 23:15-16 Judgment certain if covenant transgressed or if Israel would serve other gods

  4. Theology in Joshua • 24:31 Israel served Yahweh all days of Joshua • Judg 2:10-11 The next generation did what was evil in eyes of Yahweh

  5. Joshua: the Conquest Model • apparently faithful to the Bible • archaeological “confirmation:” Lachish, Bethel, Hazor, Tell Beit Mirsim, Eglon • Israelites? Philistines? natural catastrophes?

  6. Conquest Model: Problems • Jericho--no city from 1300-1100 • Ai--gap between 2400-1200 • Gibeon--no LB city • also Hebron, Heshbon, Dibon, Hormah (Num 21:3), and Arad did not exist at the time of Joshua

  7. Conquest Model: Presuppositions • Radical discontinuity between Israel and its Canaanite neighbors • Cultural change is caused by invasion of new people • Relationship between theory and imperialism? • Problems: Yahweh as warrior; land taken from Canaanites. If Jericho was not razed, is your faith vain?

  8. Peaceful Immigration Model • Israel settled in area between older cities • Little continuity with biblical tradition; stories of conquest are etiological (Ai = “ruin”) • Move into land without theological significance; emphasis on promise of land to matriarchs and patriarchs • Embarrassing Holy Wars were not fought

  9. Immigration Model: Presuppositions • Nomadism; but early Israelites raised crops and livestock; sophisticated ceramics • camel not domesticated until 1200 • Hence those who entered the land were not true nomads.

  10. Peasants’ Revolt • Amarna (14c) Palestine ruled by city kings in class conscious society • These kings complained about lawless “Apiru” or “habiru” • Israelites in Exodus described as “mixed multitude”

  11. Peasants’ Revolt • Fugitives from Egypt galvinized peasants into full-scale revolt (70 families became 250,000 people) • archaeological continuity between LB and Iron ages • Rahab the prostitute (lower class); cf. Judg 1:22-26 (informer from Bethel)

  12. Results of Revolt Model • democratization of housing • equality of land distribution • hostility to kingship and hierarchy of every kind; harboring of runaway slaves encouraged (Deut 23:15-16) • but least like biblical picture

  13. Theological implications of Revolt Model • Conquest was not imperialism but a mighty blow for justice • Connection of Yahweh with justice is central and original • unity of Israel is ideological or theological

  14. More Theological Implications of Revolt Model • Yahweh is the one who puts down the mighty from their thrones • “Conquest” was more political than religious • Crimes against property are not capital crimes in the Bible; no class distinctions in law

  15. Revolt Model: Weaknesses • Was covenant unity so early? • Why does the Bible indicate that majority came from outside the land • Are the Apiru really Hebrews? • Israel settled in hill country because they were unable to beat royal strongholds; ruralization and decline of city-states in LB • Egalitarian villages also outside the confines of premonarchic Israel

  16. Dtr Scheme in time of Othniel • Sin 3:7 • Punishment 3:8 • Cry to the LORD 3:9a • Deliverance 3:9b-10 • Rest 3:11

  17. Judges • Ehud • Deborah • Gideon • Jephthah • Samson • Minor judges in 10:1-5; 12:7-15

  18. Judg 10:6-16 • Yahweh refuses to act until they actually dispose of other gods • They put away gods; Yahweh could no longer bear to see Israel suffer • Climactic sin: choice of king (1 Sam 12:19)

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