Trent C. Butler Gallatin, Tennessee

Transcription

1 RBL 04/2015 R. W. L. Moberly Old Testament Theology: Reading the Hebrew Bible as Christian Scripture Grand Rapids: Baker, Pp. xiv Cloth. $ ISBN Trent C. Butler Gallatin, Tennessee Moberly takes a number of his previous articles and develops them into an interesting Christian and practical theology of the Old Testament that seeks to model a way of doing Old Testament theology that is built around a dialectic between ancient text and contemporary questions, within a Christian frame of reference that is alert to other frames of reference (ix). Moberly wants to articulate what is appropriate for reading the Old Testament as Scripture for today (39). He admits immediately (2) that his is only one of a variety of legitimate perspectives. To accomplish his goal, Moberly develops eight important themes by studying and comparing two or more Old Testament passages that provide central data for each theme while giving prime place to hermeneutics. He consistently looks behind the text, within the text, and in front of the text to find an expected response to the text. Chapter 1 (7 40) addresses A Love Supreme by exploring the Shema (Deut 6:4 5) within its context of 6:6 9. Moberly finds that the idea of a love supreme that is for all time is exactly that of which the Shema speaks (9). Whatever other gods might exist, the Shema disconnects any relationship Israel might have for them. Deuteronomy s concern is for a thoroughgoing internalization and appropriation of obedient action toward YHWH (23). This makes action and intention as well as practice and action fully cohere. Thus a Christian frame of reference both affirms and appropriates some of the content

2 of the Old Testament and relativizes or marginalizes other of its content (30). It definitely calls on Christians to rethink ways they may legitimately display and practice their faith and identity in public. Although the Shema leads to talk of monotheism, Moberly decides that the term monotheism does not intrinsically convey the existential dimensions conveyed by the Shema or Isaiah either the call for a loyalty that resists alternative allegiances or a devotion to God as the one and only, as to a lover (35). Other gods are those realities that, in whatever form they take threaten allegiance to the true god because they treat as God that which is not God (39). Chapter 2 (41 74), based on Deut 7:1 5, examines A Chosen People. Election is the vocation to serve God so as to bring blessing to others (46). Still, Israel finds itself loved by God for itself before it has any impact on others (48). Being loved is the mystery of grace (52). Such election is necessary for Jewish or Christian survival. At the same time, we confront the quintessential enigma and challenge of the Old Testament (56): the relationship between love as the foundation of election and as the picture of God creating genocide. Moberly construes Deut 7:1 5 as a definitional exposition of cherem as an enduring practice for Israel (610). This technical term leads Israel to destroy not people but objects that symbolize and enable devotion to any deity other than YHWH (61 62). Moberly then juxtaposes Deut 20:16 18 with the previous work on Deut 7:1 5. Here cherem is not longer practiced in a military fashion, but Deuteronomy uses and indeed privileges the notion of cherem only because it was seen to lend itself to a particular metaphorical usage for practices appropriate to enabling Israel s everyday allegiance to YHWH within a world of conflicting allegiances (67 68). Moberly closes the chapter by claiming that election is built on and expresses the particularizing logic of love. Chapter 3 (75 105) deals with daily bread based in Exod 16 and Deut 8. Moberly works with the assumption that the story deals with Israel s new identity as the people of YHWH and what it means for them to learn to live as such a people (75). Christians must learn to live with Israel s story also being the church s story. Thus one identifying with God s people must not let physical hunger dominate in place of newfound freedom and liberty. The manna, a divine provision, can be seen to function as a symbolic concretization of divine grace (84). Such stories as the manna narrative of Exod 16 are based on an actual fact that is expanded into the present moment of the narrator through repeated telling, making the narrative suitable to deal with current issues. The Deuteronomy version shows Moberly that both canonical and postbiblical thought uses the story metaphorically or figuratively. Another principle deals with Christian use of Torah. If Jesus is manna for Christians, then the Jewish Torah can serve as part of the wisdom Jesus brings to his followers. Words of Jesus can serve on more than one level simultaneously. Christian utilization of sayings of Jesus must recognize that changing the context into the canon brings change of meaning and emphasis. Though neither featured

3 text in this section mentions prayer, metaphorical interpretation of the manna leads to association with prayer. One must not fear taking the full imaginative and existential potential of the narrative in applying it to daily spiritual practice and living. Chapter 4 (107 43) enters the mysterious and dangerous issue of God s repentance, asking Does God Change? The launching pad texts are Num 23:19 and 1 Sam 15:11, 29, 35. Moberly sees the question approached here as that of the nature and logic of God. He chooses to use the traditional translation of the Hebrew term as repent, although many modern writers and interpreters see it as outdated and out of use in modern/postmodern culture. Moberly first notes (113) that God is immutable as the living God and in the mercy in which He espouses the cause of the creature (quoting Karl Barth, Church Dogmatics III/4: ). The theologian must resort to the use of paradox affirmations of apparent opposites (114). This is seen in divine sovereignty and human freedom. He compares Jer 18:1 10 with Isa 1:9 10 to show that God does not change as humans change. God changes only in relationship to human response. God s relationship with humans can be a true relationship only if response to the other is involved. Turning to Ezek 33:12 16, Moberly isolates two prime types of human life: the good/righteous and the bad/wicked. His point is that one s lifestyle is not fixed. One can abandon one and enter into the other. What matters is where one ends. Promised life can be forfeited, and threatened death can be averted (122). Jeremiah 18:1 10 presents a strong paradox: the context emphasizes God s power, but the statement focuses on divine responsiveness to human attitude and action. God s freedom is moral and relational, taking into account human responsiveness or lack thereof (122 23). This principle applies to both the elect and the nonelect. God s relationship with Israel and with all humanity is genuine and responsive because how people relate to God matters to God (129, emphasis original). From Num 23:19 and 1 Sam 15:29 Moberly decides that there is a qualitative difference between divine and human repentance. God is true and faithful in a way that people are not (130 31). Jeremiah affirms mutuality and responsiveness in relationships, while Numbers and 1 Samuel deny insincerity and faithlessness (132). A key element in God s electing purposes is their defiance to a great extent of rationalization. Without the language of divine repentance, responsiveness and constancy are fundamental to the New Testament. Matthew 6:12 shows the possibility of not receiving forgiveness even when one prays for it. Divine forgiveness precedes human forgiveness, but a failure to respond appropriately to try to treat grace selfishly and complacently can nullify it (140). In Paul s language (Rom 11:13), the branch grafted in the tree has not reached its final location in the tree and can be yet cut off. Fundamental to a biblical and Christian view of God are the relational and responsive nature of God ( repentance ) and the unswerving faithfulness of God to those whom He calls ( non-repentance ). The paradox here shows that the relationship with God depends on God and depends on human response (143).

4 Chapter 5 (145 79) shows the relationship between Isaiah and Jesus. Jesus expounded scriptures because they provide a context and a content for making sense of Jesus (145). Going somewhat against the majority of critical scholarship, Moberly proposes that the phenomenon of recontextualization in a plurality of literary and canonical contexts offers a fruitful alternative to using the traditional theological notion of fuller meaning (158). The assumption here is that Jesus Christ can give meaning to the scriptures of Israel that nourished and helped form Him (158). This principle comes from the experience of finding that original contextual meaning is necessary but not necessarily determinative (162). The prophet s eschatology influences ethics because the vision describes a world absolutely distinct from the present world conditions we experience. This leads to the paradox that the God who is high must deal with the people who are low (169). The Isaiah passages Moberly studies lead to the conclusion that they depict an understanding of exaltation as a characteristic of the one God, which may also become a characteristic of humans who are open to God (172). Turning to discuss the king, Moberly opines that the king can receive divine titles because the king is to live out divine qualities such as justice and righteousness. Moberly is inclined to link the prophet with the suffering servant. Importantly, Moberly finds that resonance of language with the New Testament portrait of Jesus is inescapable for the Christian imagination (175). Chapter 6 ( ) introduces the intriguing topic of educating Jonah. Moberly explores the understanding of mercy, showing that practicing mercy as God does is much more difficult for humans than is usually thought. The thesis here is that Jonah s story can be read as probing the problem of religious language that appears to be simple but on another level proves to be much harder to understand than usually thought (182). This story is definitely open to multiple readings. One reason is language and repletion of language. Another reason is the larger-than-life storyline. These literary features conclude with a rhetorical question at the close of the book. Such features let the small booklet called Jonah to explore and portray moral and theological issues in a form other than in abstract theological form. The narrative context makes the continuing existence of Israel as the covenant people of YHWH dependent upon this divine self-revelation of grace, mercy, and steadfast love (192). Through the prophet YHWH seeks a proper response, a response that matters to God. God s mercy remains his to give as he chooses. He interacts sovereignly and relationally but not mechanically (195). Jonah knows religious truth on one level but does not really understand it. A stronger misunderstanding by the hero makes for a stronger story. Unfulfilled prophecy is not the issue. The final question deals with mercy and pity for Nineveh, not with false or unfulfilled prophecy. Jonah is not in danger of nullifying divine mercy; he is simply limiting the scope of mercy and needs to learn expand its true scope. Moberly s thesis is that Jonah does not understand divine mercy and responsiveness (204). God does not exercise his sovereignty over Jonah

5 seeking to compel his response. Jonah wants to restrict mercy to the elect, not wanting those outside the elect to receive mercy. In conclusion, Moberly says, the book of Jonah shows how theological understanding is exemplified in a person s attitude and actions; what Jonah does flows from his understanding of YHWH (210). Chapter 7 (211 42) exposes the world of Faith and Perplexity by putting attention to the Psalms expression of a person s or group s emotional and spiritual highs and lows. Without a solution to the problem, the psalmist explores the conflict between creed and circumstances (219. Fundamental to a life of faith remains praise, awe and wonder, joy, and gratitude for life and its blessings, all directed to God. Examples carrying the most weight in this study are Pss 44 and 89. Israel finds its identity through praise to its God. Israel s experience does not always live up to its expectations built on past experiences with God. What has happened is the direct opposite of what Israel creedally confesses (215). The text does not claim to sinlessness but to faithfulness. God forms the problem, as seen by his lack of attention to Israel, but God is also the solution. Psalm 89 begins with a hymn of praise celebrating YHWH s faithfulness and power. Placing Ps 44 and 89 together forces one to deal with the disparity between what faith expects from God and the seriously difference circumstances the person of faith may experience. In this situation the psalmist insists that we must recognize a painful contradiction, refuse any easy rationalization, and live with unresolved conflict (233). God in Christ presents not a resolution of tensions but a transposition into a different frame of reference. The contradiction involved in the two psalms is best redescribed as a paradox. One must realize the presence of a deeper understanding of the role of persecution, suffering, and perplexity in God s mysterious purposes. A final word of advice closes the chapter: For when the psalms are contextualized in prayer and worship, their language is not only expressive but also transformative, able to make a difference to those who use these ancient and enduring words (242). Chapter 3 (243 77) asks: Where Is Wisdom. Focus is on the book of Job, especially Job 1 2 and 28, and the question as to what it might look like and mean to be wise. Two qualities of Job lead off the chapter, that he is exceptional in piety and integrity, and that he is exceptional in prosperity (246). Job s testing comes to see if Job is in the realm of piety in order to get prosperity. The question can be answered only by taking prosperity away. The sores complete the test by showing Job covered from top to bottom. On the same line, Job s wife asks what the point of integrity is, if it brings only Job s miserable condition. Job s integrity and fear of God has the dynamics of true love (256). The story thus seeks to know whether a relationship with God can be anything but self-serving. Looking at Job 28, Moberly decides that humans may get hold of many things, but humans cannot get hold of wisdom (263). They cannot buy wisdom. To see what wisdom looks like, we must look at Job and emulate him. Moberly completes his scripture

6 exposition by stating his main point: among the many kinds of knowledge that are to humans, the supremely valuable knowledge of how to live well, especially when faced with affliction or tragedy is available to anyone who will meet the requirement of living resolutely with faith and integrity (275). The book ends with a crisp recap of important lessons raised throughout the volume. Evaluating the book is difficult. It seeks to be a Christian theology of the Old Testament in process. Moberly immediately admits that important issues such as creation and eschatology are not really handled. The use of a few main biblical passages sets out a method that would require three or four generations of a team working together along the same model to complete, and then there would certainly remain points of contradiction and incompleteness in the volume. Still, Moberly has presented an intriguing method for determining Old Testament meanings and New Testament ties. He has maintained a constant and appropriate but alltoo-brief stress on New Testament ties. The volume should prove valuable to exegetical courses and as a secondary text for biblical theology courses. Most of the volume is best suited for discussion among Old Testament exegetes and theologians. We must express gratitude to Professor Mobley for challenging us to tie our theological claims much more tightly to individual texts and for showing how theses may be stated clearly so that readers easily discover the points the author seeks to make. We encourage him as he returns to the scholarly desk to work on a task that must remain unending.