Biblical Theology
- Biblical Theology
The texts that we read in the Bible—like all forms of literature—are encoded in literary genres. We have various expectations of genres that are familiar to us. We anticipate that a newspaper will have headlines, national news, local news, an editorial section, comics, classified ads, etc. Among the genres we encounter in Scripture are historical narratives, speeches, laws, prophetic lawsuits, poetry, wisdom, hymns, letters, and so on. These genres help communicate a theological vision. OT narratives have a plot—a series of interconnected events. These narratives are told from a point of view: "In those days there was no king in Israel and everyone did what was right in his own eyes" (Judg 17:6; 18:1; 19:1; 21:25), or, "Abraham was a friend of God" (Isa 41:8). Characters take shape in the story, too. The Book of Judges shows us how strong Samson is, but also how unwise he is. David is remembered as a good king, but also deeply flawed. Many passages of Scripture point [End Page 552] forward to Christ, which is why Moses and Elijah can stand for the Law and the Prophets in the accounts of the Transfiguration in the NT. See also William A. VanGemeren, "Oracles of Salvation," Cracking Old Testament Codes: A Guide to Interpreting Literary Genres of the Old Testament (1995) 139-56.—F.W.G.
Google Scholar
The theology we find in Leviticus has important implications for many Christian doctrines, including Christology, soteriology, sanctification, and ecclesiology. A.'s essay focuses on (1) the presence of God in the tabernacle, and (2) the ritual offerings and sacrifices carried out in the tabernacle, especially those having to do with the sin offering. After Moses received the Ten Commandments on Mt. Sinai, the Lord gave him instructions for building the tabernacle. This tent was a "moveable" Mt. Sinai, signifying that God would always be with the Hebrews, walking with them on their journey. According to Exodus 34, God was present with them in a cloud of glory, and he did not depart from them until the fall of Jerusalem and the exile to Babylon (Ezekiel 8, 10, 11). However, God promised to return to his people in a New Temple. This New Temple is described in Ephesians 2 and 3, where it is not in a place, but God's invisible presence among his people. The sacrificial system in Leviticus remains relevant for New Covenant believers and their understanding of salvation. The Day of Atonement (see Leviticus 16), when transgressions are forgiven, finds its true fulfillment in Jesus's cross and resurrection. For further study of the offerings in Leviticus, see Roy Gane, Cult and Character: Purification Offerings, Day of Atonement, and Theodicy (2005).—F.W.G.
Google Scholar
Many of the stories told about the prophet Elisha are clustered in 2 Kings 2–8. So often in these stories, drought and famine are signs of a broken covenant. The king and the people have not kept faith with God. But Elisha has power from God to work miracles, and he saves a poor widow by multiplying jars of oil for her. Then she is able to sell the jars, pay off her debts, and buy food for herself and her son (2 Kgs 4:1-7). In the very next story, Elisha tells a childless woman that soon she will bear a son. The child is born...
