A Homiletical Spiral for Preaching Old Testament Narratives
- Wednesday, July 29, 2009
1. E. A. Speiser, Genesis. AB 1. (New York: Doubleday, 1964), 113.
2. The fact that the Israelites were able to bury Jacob's bones in Canaan offered hope to the people. See Jack N. Lightstone, Society, the Sacred, and Scripture in Ancient Judaism: A Sociology of Knowledge. Studies in Christianity and Judaism 3. (Waterloo, Ontario: Wilfrid Laurier University Press, 1988), 31-35.
3. Cf. Gen 12.10; 26.1; 41.53ff.
4. John H. Walton and Victor Matthews, The IVP Background Bible Commentary: Genesis-Deuteronomy. (Downers Grove: InterVarsity, 1997), 260.
5. Although, in II Chron 12.1-12 Egypt is both metaphorical and actual.
6. That the historical incident of Aaron's golden calf was probably more ambiguous than the narrator of Exodus makes it out to be is judiciously suggested by Brevard S. Childs (The Book of Exodus: A Critical, Theological Commentary. (Louisville, KY: Westminster Press, 1974). Perhaps, the same could be said for Jeroboam's reforms (at least from Jeroboam's point of view) and more plausibly for the Temple "market".
7. Based on the previously mentioned ambiguity of Ex 32 and on I Cor 8-9.
8. The Prophets, too, capitalize on this Egypt motif.
Original publication date: July 29, 2009
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